THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 


BEQUEST  OF 

Alice  R.  Hilgard 


'.^'' 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

Microsoft  Corporation 


http://www.archive.org/details/basicoutlineofunOOandrrich 


TELE  BASIC  OUTLINE 


OF 


UNIVEESOLOGT. 


AN  INTRODUCTION  TO  THE  NEWLY  DISCOVERED  SCIENCE  OF  THE 

UNIVERSE:   ITS  ELEMENTARY  PRINCIPLES;   AND  THE 

FIRST  STAGES  OF  THEIR  DEVELOPMENT 

IN  THE  SPECIAL  SCIENCES. 


TOGETHER  WITH 


PRELIMINAKY  NOTICES  OF  ALWATO  {fM-Wall-tO^ ,  THE  NEWLY  DISCOVERED 

SCIENTIFIC    UNIVERSAL    LANGUAGE,    RESULTING    FROM 

THE  PRINCIPLES   OF  UNIVERSOLOGY. 


BY 

STEPHEN  PEARL  vANDEEWS, 

Member  of  the  Amencan  Academy  of  Arts  and  Sciences,  the  American  Ethnological  Society,  the 

New  York  Liberal  Glub,  etc.  ;  AutJior  of  "  TJie  Science  of  Society,'''' 

''''Discoveries  in   Chinese,"  etc. 


'O  i9eof  azl  -yeuiisTpel — God  perpetually  georaetrizes. — PLATO. 


REVELATION    THROUGH   SCIENCE;    PHILOSOPHY   OF    INTEGRALISMj   ADVENT   OF 
THE    RECONCILIATIVE    HAMVIONY   OF    IDEAS. 


NEW  YORK: 
DION  THOMAS,  141  FULTON  STREET. 

1872. 


TABLE     OF     CONTENTS. 


T.\BLE  OF  Contents pp.  iii,  iv. 

Intkoduction v-xxxix. 

fecial — \>Y  tlie  author v-ix ;  xxxvi-xxxviii. 

"    Prof,  M.  A.  Clancy ix-xx  ;  xxxviii,  xxxix. 

"    Kev.  Edward  B.  Freeiand xx-xxvi. 

**    David  Hoyle xxvi-xxviii. 

"    Hon.  J.  West  Nevius xxix-xxxiv. 

**    Prof.  AugLL.tus  French  Boyle xxxiv-xxxvi. 

Notice  to  the  Reader  ;  References,  Abbreviations,  and  Explanatory 

Remarks xl. 

Vocabulary xli-cxix. 


CHAPTER    /. 

General  Statement  and  Distribution  of  the  subject;  Classification  of  the 

Whole  Field  of  Human  Knowledge pp.  1-47 


CHAP  TEE    II. 

Definitions  and  Hlustrations  of  Analogy  and  Correspondence  ;  General 
Statement  of  the  Evolution  of  Thought,  hitherto ;  Principles  of  Organ 
ization  and  Evolution 48-96 


CHAPTER    I  IT 

Analogy  more  accurately  defined ;  Scientific  Analogy  as  the  Basis  of 
Universology  ;  The  three  Fundamental  Laws  of  Universal  Science — 
UNISM,  DUISM,  and  TRINISM,  stated,  illustrated,  and  defined 07-174 


IV  TABLE  OF  CONTENTS. 

CHAPTER    IV. 

NuMBEK ;  its  Universal  Aspects  ;  of  the  various  Numekical  Series,  and  of 
the  Meanings  of  Numbers ;  Introductory  Treatment  of  the  Analogues 
of  Form ;  Parallel  Distribution  and  Tabulation  of  the  Total  Scientific 
Domain  and  of  the  several  Systems  and  Departments  of  Pliilosophy ; 
The  Great  Crisis  ;  Suggestive  Programme  of  Human  Destiny. .  .pp.  175-351 


CHAPTER     V. 

Form  ;  the  Science  of  Pure  or  Abstract  Morphology  (the  Science  of 
Forms  or  Shapes),  and  its  Relations  to  Universologt,  with  Diagram- 
matic Illustrations ;  Points,  Lines,  Surfaces,  and  Solids,  with  their 
Symbolism  or  Correspondential  Signification 352-488 


CHAPTER     VI. 

Morphology  and  UNrvERSOLOGY  Continued ;  their  Relations  to  Human 
Destiny  ;  The  GRAND  RECONCILIATION  of  All  Intellectual  Concep- 
tions, and  the  Prospective  Harmony  of  the  Organic  Social  Life  of  Man  489-640 

Digested  Index 641-764 


INTRODUCTION. 

During  several  years  past,  my  personal  friends,  and,  to  some  extent, 
the  Scientific  World  at  large,  have  been  made  aware  that  claims  existed 
to  the  discovery  of  a  new  Science  of  Unparalleled  Extent  and  Impor- 
tance, under  the  name  of  Universology. 

The  time  having  arrived  for  a  more  formal  and  public  announce- 
ment, and  for  the  partial  exposition  of  the  Science  itself,  I  prefer,  for 
various  reasons,  to  rely  for  first  impressions  upon  the  statements  of 
others  who  have  had  opportunity  to  know  of  its  nature,  rather  than 
to  stand  upon  my  own  unsupported  estimate  and  affirmation  of  its 
value ; — in  advance,  I  mean,  of  the  study  of  the  work  itself ;  for  when 
people  are  invited  to  a  laborious  undertaking,  they  require  to  be  certi- 
fied from  some  source  that  it  is  likely  to  repay  them  their  effort.  I 
shall  therefore  embody  in  this  introduction  several  papers  on  the  sub- 
ject of  the  Science  from  pens  other  than  my  own. 

The  testimonials  which  follow  are  wholly  from  persons  among  those 
whose  opportunities  for  knowing  have  been  the  best  of  which  the  in- 
fantile and  developing  stage  of  the  Science  itself  would  admit,  in  the  ab- 
sence of  other  Text-Books  than  miscellaneous  and  cumbersome  manu- 
scripts which  were  subsequently  to  be  recast  and  perfected  for  publica- 
tion. They  are  from  among  the  members  (Professors  and  Students)  of 
the  Practical  or  Working  University,  which,  during  these  several  years 
past,  the  quiet  but  profound  and  extended  elaboration  of  the  New 
Science  has  spontaneously  called  to  my  aid,  and  organized  into  a 
Volunteer  Corps  of  generous  and  ef&cient  helpers. 

One  of  the  additional  reasons  for  the  introduction  of  these  pieces 
justificatives  is  the  unavoidable  fact,  that  in  so  condensed  an  exhibit 
as  the  present  volume  contains  of  the  New  Science,  some  statements 
occur  in  the  body  of  the  work  which,  at  the  time  they  are  adduced,  do 
not  admit  of  a  proof  amounting  to  demonstration.  The  Reader  or 
Student  will,  therefore,  at  times  be  required  to  labor  through  a  pre- 
liminary exposition  embodying  propositions  which  will  only  be  com- 
pletely established  by  the  reflection  of  light  thrown  back  upon  them 
from  a  subsequent  exhibition  and  treatment  of  other  departments  of 
the  great  subject,  more  adapted  to  exactness  of  demonstration.  There 
might  be  a  liability,  therefore,  that  the  Student,  aware  of  the  high 


VI  INTEODUCTIO]^^. 

demands  of  rigorous  Scientific  method,  should  receive  erroneous  im- 
pressions, in  consequence  of  these  necessary  conditions  of  the  subject, 
before  arriving  at  the  key  of  the  Science,  unless  his  faith  was  some- 
what stimulated  by  the  authority  of  those  that  had  gone  before  him. 

It  is  now  more  than  five  years  since  the  discovery  of  Univensology 
was  an  accomplished  fact — satisfactorily  so  to  my  own  mind.  It  is 
about  that  period  since  the  paper  which  follows,  from  the  pen  of  Mr. 
Freeland,  substantially  as  it  now  appears,  was  printed,  and  distributed 
to  some  extent,  as  a  circular  letter.  In  the  meantime  incidental 
announcements  have  appeared  in  the  CoJitinental  Mo^itlily,  in  the 
Evening  Post,  in  the  Home  Journal,  of  this  city  (New  York),  and  else- 
where. 

During  the  whole  term  of  these  five  years  I  have  been  engaged  in 
struggling  with  the  problem  of  presentation.  The  immensity  of  the 
field,  the  necessity  for  lucidity,  and  the  novel  character  of  the  scope  of 
investigation,  together  with  the  method  pursued,  all  concurred  to  make 
the  task  one  of  extreme  difficulty. 

It  is  obvious,  on  reflection,  that  there  must  be  a  Science  of  the  Uni- 
verse as  such,  as  distinguished  from  the  Special  Sciences  of  the  Parts 
or  of  the  Spheres  or  Domai7is  of  the  Universe ;  and  yet  the  very  idea  is 
one  which  is  hardly  entertained  with  any  clearness  of  conception  in  the 
Scientific  World. 

All  Philosophy  has  indeed  aimed,  in  a  sense,  at  this  result,  but  the 
methods  of  Speculative  Philosophy  are  too  vague  to  satisfy  the  demands 
of  the  Scientific  World,  and  in  the  sense  of  a  Science  properly  so  called, 
the  idea  of  anything  Universal  has  been  almost  entirely  wanting.  The 
Scientific  men  are  Specialists.  Their  labors  are  as  if  a  colony  of 
learned  ants  were  to  have  undertaken  the  investigation  of  the  Human 
Body.  One  section  of  the  little  Community  devotes  itself  to  the  ex- 
haustive examination  of  a  finger  nail,  another  to  that  of  a  lobe  of  the 
ear,  another  to  that  of  the  hair  of  the  beard,  and  others  to  the  investi- 
gation of  all  the  various  parts  and  organs  and  systems,  segregated  and 
regarded  singly;  but  they  have  been  so  busy  in  these  special  and 
minute  examinations,  that  it  has  never  occurred  to  any  one  of  them  to 
guess  even,  or,  in  anyvevent,  to  give  a  due  consideration  to  the  fact, 
that  all  of  these  various  subjects  are  the  parts  and  constituents  of  a 
Man;  and  that,  therefore,  the  first  thing  to  know,  logically  speaking, 
in  order  to  know  anything  rightly,  of  these  particular  subjects,  is  the 
General  Design  and  the  Exact  Outlay  of  the  Man  himself 

Suppose,  however,  this  idea  to  be  finally  attained  to,  and  the  prin- 
ciples of  this  larger  Science  discovered ;  still,  the  question  of  the  hest 


INTEODUCTIOIS'.  Vll 

method  for  tJie  presentation  of  a  view  of  all  these  Subjects  i7i  their  rela- 
tions to  each  other,  under  this  new  and  unifying  aspect  of  the  entire 
case,  would  be  a  problem  quite  distinct  from  that  of  the  original  dis- 
covery, and  hardly  less  difficult  of  solution. 

Placed  in  a  situation  similar  to  that  above  intimated,  I  had,  until 
recently,  despaired  of  the  possibility  of  a  moderately  brief  exposition  of 
Universology.  I  had  elaborated  in  great  part  a  work  to  consist  of  no 
less  than  Seven  Volumes  of  the  size  of  the  present  one.  Early  in  the 
year  Eighteen  Hundred  and  Sixty-Six,  however,  I  had  so  far  mastered 
the  subject  myself,  as  to  see  my  way  clear  to  the  abridgment  and  con- 
densation of  the  primitive  plan,  which  I  regarded,  when  seen  to  be 
practicable,  as  being  in  all  senses  desirable. 

The  Text  of  the  present  Volume  was  written,  very  nearly  as  it  stands, 
during  the  year  just  mentioned,  ending  with  the  13th  of  September 
of  that  year.  Another  considerable  period  was  required  for  revision 
and  for  the  Commentary  and  Annotation.  The  year  1807,  lapping 
over  into  1868,  has  been  occupied  in  carrying  the  work  through  the 
press.  I  was  assisted  throughout  its  entire  preparation  by  my  friend, 
pupil,  and  coadjutor,  J.  West  Kevins,  as  volunteer  amanuensis,  the 
manual  labor  of  the  production  being  thus  almost  wholly  taken  off  my 
hands.  The  working  University,  organized  in  connection  with  the 
Discovery,  has  aided  in  various  ways,  critically  and  suggestively.  I  am 
indebted  to  my  son,  William  S.  Andrews,  for  considerable  aid  in  the 
original  designing  of  the  illustrations.  The  Printers  and  Electrotypers, 
Smith  &  McDougal,  are  entitled  to  all  praise  for  their  assiduity  and 
promptness,  and  for  the  mechanical  facilities  which  they  have  at  com- 
mand, as  also  Mr.  Louis  Pfenninger  and  Mr.  L.  Hauser,  the  intelligent, 
patient,  and  courteous  compositors,  who  have  executed  the  whole  of 
this  branch  of  the  labor.  My  thanks  are  indeed  due  to  so  many  par- 
ties, that  I  cannot  attempt  at  present  to  enumerate  all  of  my  personal 
obligations  in  this  behalf. 

Professor  M.  A.  Clancy,  the  author  of  the  first  of  the  annexed  papers, 
was  the  earliest  of  my  pupils  and  helpers  m  the  elaboration  of  the  New 
Science, — and  of  the  New  Language,  adverted  to,  rather  than  in  any 
sense  expounded,  or  fully  characterized  even,  in  the  present  work, — if 
I  except  a  noble  and  honored  woman  whose  relation  to  the  subject  I 
hope  to  signalize  more  worthily  on  some  future  occasion. 

Mr.  Freeland  was  the  next  member  of  the  incipient  Universological 
conclave.  He  has  acted  as  Assistant  Pastor  of  the  First  Congregation 
of  the  New  Catholic  Church,  which  has  an  embryo  existence  in  con- 
nection with  the  Theological  Branch  of  the  L^niversity.  Some  of  his 
discourses  embodying  portions  of  the  New  Sciento-Eeligious  Doctrine 


Vlll  INTRODUCTION. 

will  be  published  in  the  earliest  collection  of  the  Miscellaneous  Docu- 
ments which  have  accumulated  in  connection  with  our  movement.  (1) 

Mr.  Hoyle  has  been  simply  a  student  of  the  Principles  and  Scope  of 
Uni verso  logy,  Alwato,  and  IntegraUsm,  in  the  limited  way  which  the 
existing  facilities  for  such  study  have  rendered  possible. 

The  relations  of  Mr.  Nevins  to  my  labors  have  been  intimated  above. 

In  respect  to  the  body  of  the  present  work,  the  Reader  will  perceive 
that  there  are  three  varieties  of  matter:  1.  The  Text;  2.  The  OoM- 
MEjqTART ;  3.  The  Akkotation.  The  Text  is  the  Basis  of  the  other 
two.  The  Commentary  consists  of  such  additional  original  matter  as 
has  been  prepared  in  direct  connection  with  the  Text,  for  its  greater 
elucidation  in  minor  particulars.  The  Annotation  was  intended  to 
include  extracts  from  other  authors,  and  from  my  own  previous  manu- 
scripts, upon  points  related  in  some  measure  to  the  subjects  treated  of 
in  the  Text  or  the  Commentary.  The  line  of  demarcation  between  the 
character  of  the  matter  in  the  Commentary  and  that  in.  the  Annota- 
tion, is  not  always  very  distinct,  and  has  rested,  in  many  instances. 


(1)  "By  the  New  Catholic  Church  is  meant,  in  the  largest  sense,  the  Church 
Universal,  protended  in  Time  and  extended  in  Space.  But  in  an  especial  sense 
there  is  meant  by  the  term  a  Central  and  Representative  Cliurch  embodying  the 
idea  of  the  Essential  Reconciliation  of  All  Religions,  Sects,  and  Demnninations — 
without  the  renunciation  of  their  denominational  differences — upon  the  basis  of 
the  Principle  revealed  in  Universology,  that  every  Religious  Development  of  the 
Past  has  been  the  Divine  Expression  of  some  Isolated  Phase  of  the  Higher  Complex 
Truth.  The  New  Catholic  Church  in  this  sense  does  not  seek  to  found  a  new  Sect 
merely,  nor  even  to  withdraw  men  from  their  Special  Communions ;  but,  on  the 
contrary,  to  furnish  a  Representative  Centre  of  Unity  in  the  midst  of  this  Complex 
Variety.  It  proposes,  hy  the  aid  of  a  Science  of  Doctrines, — of  their  Significance 
and  of  their  Relations  to  each  other,— %o  do  for  the  Sects,  and  for  a  Mother  Church— 
which  to  secure  Unity  has  heretofore  punished  Heresy  and  Dissent — what  an 
International  Congress,  or,  still  better,  an  Organized  Seiento-Spiritual  Planetary 
Institute  of  Government,  may  do  for  all  Existing  National  Governments.  In  other 
words,  it  is  now  Scientifically  perceived  that  the  Divine  Tyr>e  and  Model  of  Unity 
is  a  Unity  prom  Variety,  and  hence  a  Complex  Unity,  in  the  place  of  that 
Simple  and  Direct  Unity  which,  in  a  first  and  provisional  Stage  of  the  Develop- 
ment of  all  human  affairs,  was  naturally  aimed  at ;  and  that  such  is  the  Providen- 
tial Significance  of  that  unconquerable  Tendency  to  the  formation  of  Sects  which, 
fortunately,  n^  devotion  to  Unity  has  ever  heen  able  to  defeat.  This  larger  \4ew  may 
be  denominated  tJie  Beutero-Chrisfian,  as  differing  from,  while  yet,  in  a  sense,  de- 
veloped from,  the  Proto-Christian  Idea  (Greek  Deuteros,  Second,  Protos,  First). 
The  Drift  and  Expansion  of  the  whole  subject  may  best  be  seen  from  the  attentive 
reading  of  the  few  last  paragraphs  of  this  work,  from  Text  No.  1110  to  the  end  ; 
and,  upon  the  principle  that  Extremes  meet,  it  may  not  be  inappropriate  to  request 
the  reader  to  annex  those  paragraphs  to  this  Introduction. 


INTEODUCTION.  IX 

merely  upon  the  feeling  in  my  own  mind  of  the  relative  importance  of 
the  matters  involved  in  reference  to  their  bearing  upon  the  Text. 
This  interblending  of  the  characters  of  these  two  parts  of  the  work 
has  arisen  in  a  great  measure,  also,  from  the  fact  that  the  Annotation 
has  served  as  a  receptacle  for  Comments  upon  the  Commentary  ;  often, 
then,  returning,  and  passing  again  over  the  same  ground,  from  some 
new  point  of  view.  Nevertheless  it  is  possible  that  the  Commentary 
and  Annotation  may  become  bases,  respectively,  for  future  enlarged 
Elaborations,  and  the  Annotation  ultimately  for  a  truly  Encyclopedic 
Accumulation  of  the  materials  extant  in  the  literature  of  the  World, 
related  to  those  discussed  in  the  Text ;  and  that  then  the  Primitive  Dis- 
crimination of  the  variety  of  Matter  appropriate  for  each  will  be  re- 
established and  made  obvious. 


^aper  contributed    by   fPro/essor    Clancy  to   the 
Introduction  of  Z/7iiversology . 

When  a  new  discovery  in  some  recondite  department  of  human 
activity,  mental  or  material,  is  achieved,  the  discoverer  is  placed  in  a 
peculiarly  embarrassing  position.  Having  penetrated  the  hidden  re- 
cesses of  Being,  and  caught  a  glimpse  of  a  hitherto  unknown  secret, 
and  rendered  enthusiastic  perchance  by  the  view,  he  immediately 
attempts  the  task  of  imparting  to  his  fellow-men  his  new-found  knowl- 
edge. At  the  veiy  outset,  however,  of  such  a  labor,  an  almost  insur- 
mountable obstacle  presents  itself:  no  language  at  command  can 
adequately  communicate  the  novel  discovery.  If  new  terms  are  coined, 
they  are  unintelligible ;  if  those  already  in  vogue  are  employed,  they 
are  liable  to  be  misunderstood  by  reason  of  old  and  special  associations. 

This  dilemma  is  necessary  and  inherent  in  the  nature  of  the  case. 
Until  the  discovery  is  embodied  in  some  intelligible  form,  the  explorer 
must  be  content  to  work  solitarily,  using  whatever  means  are  at  hand 
to  connect  the  new  knowledge  with  that  which  is  already  extant,  in 
such  manner  as  to  render  it  available  for  appreciation  and  acceptance. 

Happily,  however,  there  exists  a  subtle  nexus  between  the  different 
domains  of  the  Universe ;  and  a  new  discovery  need  not  necessarily 
fail  or  be  entirely  lost.  If  not  expressible  in  one  set  of  terms,  it  may 
be  in  another.  One  department  of  knowledge  becomes,  as  it  were,  a 
mirror,  in  which  the  others  may  be  reflected ;  and  so  a  new  discovery, 
if  devoid  of  its  own  proper  lingual  clothing,  may  borrow  a  temporary 
dress  from  its  neighbor. 


X  IlfTEODUCTION. 

In  these  pages,  tinder  the  title  of  "Basic  Outline  of  XJniversology/' 
is  given  to  the  world  the  &st  announcement  of  a  discovery  the  most 
stupendous  in  its  scope,  extensive  in  its  applications,  and  far-reaching 
in  its  results.  Its  author  has  bestowed  upon  it  no  less  a  designation 
than  "  Universology,  or  The  Science  of  the  Universe."  The 
object  of  this  introductory  statement — by  one  who  has  enjoyed  the 
inestimable  privilege  of  being  a  student  of  the  science  for  the  past 
seven  years — ^is  to  give  some  brief  outline  of  his  estimate  of  its  char- 
acter, its  importance  and  its  bearing  upon  the  destiny  of  the  human 
race. 

Universology  is  a  Science  which — owing  to  its  peculiar  character,  the 
extent  of  its  subject-matter,  the  intricacy  and  complexity  of  its  applica- 
tions, and  the  importance  of  its  influence  upon  the  interests  of  Human- 
ity— is  beset,  in  the  labor  of  making  it  understood  and  appreciated, 
with  difficulties  commensurate  with  its  vastness.  If  the  discovery  of 
an  isolated  fact  or  principle  be  not  easy  of  exposition  and  comprehen- 
sion, the  difficulty  in  the  case  of  Universology  is  enhanced  by  so  much 
as  the  whole  is  greater  than  a  part.  The  problem  is  the  more  severe 
owing  in  part  to  the  fact  that  the  extreme  simplicity  of  the  fundamental 
aspect  of  the  discovery  is  such  that  it  is  exceedingly  difficult  first  to 
apprehend  it,  and  then  to  express  it  in  intelligible  language;  and  in 
part  to  the  novelty  of  view  which  the  student  is  called  upon  to  take 
of  facts  and  phenomena  with  which  he  is  already  to  a  considerable 
degree  familiar. 

Prior  to  the  modism  revival  of  learning,  scientific  investigation  was 
pursued  in  a  great  measure  under  an  assumption  of  laio  in  the  minds 
of  the  investigators ;  and  the  consideration  of  external  phenomena  was 
conducted  in  accordance  with  such  assumption.  Cosmologies  and 
Cosmogonies  were  produced  in  accordance  with  crude  preconceived 
notions ;  and  satyrs  and  other  monstrosities  held  an  undisputed  posi- 
tion in  the  classifications  of  natural  history.  From  the  nature  of  this 
mode  of  procedure,  its  application  was  fruitless  in  adding  to  our  stock 
of  positive  knowledge.  Bacon,  perceiving  the  deplorable  and  unsatis- 
factory results  of  this  infantile  practice,  and  casting  aside  all  assump- 
tion of  laws  or  principles  unsupported  by  facts,  inaugurated,  more 
formally,  what  is  known  as  the  Inductive  Method  in  Science,  which 
busies  itself  with  the  investigation  and  notation  of  the  phenomena  of 
the  Universe  with  a  view  to  derive  therefrom  a  correct  knowledge  of 
their  underlying  laws.  For  three  hundred  years  this  has  been  the 
accepted  method  in  the  Scientific  World ;  and  it  has  been  settled  in  the 
minds  of  many  that  no  other  was  or  could  ever  be  available  or  worthy 
of  equal  rank  with  it.    The  Baconian  or  Inductive  Method  of  the  past. 


INTRODUCTIOj^.  XI 

however,  finds  its  culmination,  and,  in  a  sense,  its  logical  termination 
in  the  discovery  of  Universologj,  and  in  the  inauguration  of  what  will 
be  termed  in  the  future  the  Andrusian  or  True  Deductive  Method 
applied  to  the  Universe  at  large.  This  discovery  has,  therefore,  a  two- 
fold character.  It  is  not  only  a  Science  vast  as  the  Universe  in  its 
scope,  but  a  metliod  of  Scientific  Procedure  capable  of  application  to 
every  domain  of  TJiought  and  Being,  in  the  new  investigations  which 
will  ever  be  demanded  in  exploring  new  special  departments  of  Being. 
An  important  fact,  bearing  upon  the  consideration  of  the  subject, 
must  not  be  overlooked  here.  The  labors  of  the  Scientific  World  have 
been  and  are  still  directed  almost  wholly  to  the  observation  and  classi- 
fication of  the  phenomena  of  the  material,  sensuous  domains  of  the 
Universe,  setting  aside  the  consideration  of  the  Spiritual  or  Mental  as 
being  too  obscure  to  be  subjected  to  the  tests  of  scientific  procedure. 
Abstract  philosophy  has  had  no  part  in  the  solution  and  settlement  of 
scientific  questions,  and  Metaphysics  have  been  carefully  and  rigorously 
excluded  from  their  just  relations  with  the  domain  of  Physics.  The 
fact  that  the  Science  of  the  whole  Universe  has  not  been  sooner  dis- 
covered is  no  doubt  partially  to  be  attributed  to  this  exclusion  of  one 
entire  half  of  the  field  of  investigation.  The  principal  reason  for  this 
aversion  of  the  scientific  world  to  the  consideration  of  the  Spiritual  or 
Immaterial  half  of  Being  is  to  be  found,  doubtless,  in  the  fact  that  the 
method  necessary  for  its  investigation  is  one  which  stands  in  polar 
opposition  to  that  of  ordinary  Science.  An  apt  illustration  of  the 
difference  between  these  two  scientific  modes  is  to  be  found  in  the 
History  of  Astronomy — one  of  the  few  sciences  to  which  has  been 
applied  the  True  Scientific  or  Eeflective  process,  and  almost  the  only 
one,  with  the  exception  of  Geometry,  which  furnishes  an  example  of 
the  stupendous  results  of  the  application  of  Demonstrative  Eeasoning. 
Until  attention  was  turned  away  from  the  observation  of  external 
astronomical  phenomena,  and  up  to  the  period  of  the  discovery  that 
the  earth  possessed  a  motion  in  and  of  itself,  the  Science  of  Astronomy 
was  not  properly  constituted.  This  turning  aioay  was  a  Eeflective  action ; 
a  seeking  for  the  solution  of  the  difiiculty,  not  alone  in  the  apparent 
motions  of  the  things  observed,  but  also  in  the  real  motio7i  of  the  observer 
himself  The  law  of  his  motion  once  ascertained,  a  flood  of  light  was 
immediately  thrown — from  a  new  and  totally  unexpected  source — upon 
the  hitherto  inexplicable  apparent  motions  of  the  planetary  and  stellar 
bodies.  This  result  of  the  application  of  the  Eeflective  process  caused 
a  total  revolution  in  our  method  of  aspecting  the  subject ;  and  the- 
standpoint  (mentally  speaking)  of  every  astronomer  to-day  is  the  sun, 
and  not  the  earth,  as  was  the  case  with  the  ante-Oopernican  observers. 


XU  INTEODUCTIOJS". 

We  can  readily  understand  now,  from  a  'priori  considerations,  that 
until  this  important  change  occurred  in  the  poles  of  astronomical 
observation,  no  true  science  of  the  subject  was  possible. 

In  like  manner,  the  Science  of  the  Universe  points  out  that  Scien- 
tists should  seek  for  the  explanation  of  all  the  varied  phenomena  of 
the  Universe,  not  alone  in  direct  observation,  but  as  well  in  the  laws 
of  that  which  lies  back  of  and  observes  those  phenomena — in  other 
words,  in  the  laws  of  the  Mind  itself.  It  will  be  perceived  that  the 
Mind,  as  observer,  holds  a  position,  relatively  to  the  Universe  at  large, 
analogous  to  that  which  the  earth  bears  to  the  Sidereal  heavens.  Were 
there  no  Mind,  it  is  evident  there  would  be  no  external  phenomena 
perceptible,  since  the  Mind  is  the  subject  and  agent  in  the  perception 
and  comprehension  of  those  phenomena.  Until,  then,  we  explore  the 
Mind  itself,  and  learn  the  laws  of  its  operation,  all  our  knowledge  of 
what  is  external  to  it  will  be  characterized  by  that  incompleteness  and 
confusion  which  attached  to  astronomical  science  previous  to  the  im- 
portant discovery  that  the  laws  of  the  motion  of  the  observer  were  the 
key  to  the  obvious  appearances  of  the  astronomical  Universe.  The  Mind 
is  a  great  spiritual  eye,  revolving  in  all  directions,  the  conscious  Ego 
within  taking  note  of  external  phenomena,  as  the  earth  is  a  great 
Sidereal  eye,  from  which  the  observer  notes  the  apparently  incongruous 
motions  around  him. 

In  order,  then,  to  the  evolution  of  an  exact  Science  of  the  Universe, 
the  laws  of  the  observing  mind  must  become  known ;  and  this  can  only 
be  accomplished,  as  we  have  seen,  by  looking  in  instead  of  looMng  out — 
in  a  word,  through  the  Indirect  or  Eeflective  mode  of  aspecting  the 
subject,  in  opposition  to  the  Direct  or  Observational.  This  truth  is 
gaining  recognition  among  our  most  advanced  thinkers.  Mr.  Buckle, 
the  author  of  the  "Introduction  to  the  History  of  Civilization  in 
England,"  makes  the  assertion  boldly  that  as  yet  we  hnoiu  nothing,  for 
the  reason  that  we  do  not  comprehend  the  connection  between  the 
mental  and  material  worlds,  or  between  the  external  phenomena  of  the 
Universe  and  the  Mind  which  observes  them. 

It  is  evident  that  a  science  claiming  to  be  universal  cannot  properly 
ignore  any  domain,  much  less  such  an  important  department  as  Mind. 
Most  striking  among  the  first  applications  of  Universology  is  the  dis- 
covery, by  its  methods,  of  the  fundamental  laws  which  lie  at  the  basis 
of  all  thinking  and  feeling — all  mental  operation — and  the  demonstra- 
tion of  the  fact  that  they  have  a  corresponding  expression  and  action  in 
the  external  Universe,  The  Mind,  as  a  Microcosm,  or  Spiritual  Universe, 
repeats,  in  an  inverse  and  yet  exact  way,  the  Macrocosm  or  Material 
Universe ;  and  hence  each  becomes  a  gauge  by  which  to  measure  the 


INTEODUCTION.  xiii 

other.  It  is  at  tliis  point  that  the  Science  takes  on  the  distinctively 
Deductive  character,  as  contrasted  with  the  Inductive  method  hereto- 
fore in  vogue  among  scientists.  The  Laws  of  Mind  once  radically 
discovered,  we  are  enabled,  by  their  aid,  to  correlate  and  harmonize  the 
multifarious  and  complex  phenomena  of  all  external  Being,  as,  by  a 
knowledge  of  the  laws  of  the  earth's  motion,  we  are  capable  of  account- 
ing for  and  systematizing  the  multifarious  phenomena  presented  by 
the  motions  observable  in  the  starry  heavens. 

The  analogy  between  the  discovery  of  the  earth's  motion  and  that 
of  Universology  is  instructive  in  yet  another  particular.  The  earth's 
motion  was  a  matter  difficult  of  comprehension  by  those  to  whose  at- 
tention the  subject  was  first  brought.  In  fact,  it  was  sharply  disputed, 
and  upon  quite  plausible  grounds,  reasoning  in  accordance  with  all  that 
was  previously  known  on  the  subject.  Any  appeal  to  the  ignorant 
classes,  naturally  predisposed  to  doubt,  was  useless,  and  the  attempt  to 
prove  terrestrial  revolution  from  direct  observation  would  have  been 
equally  futile.  The  heavenly  bodies  apparently  revolved  daily  about 
the  earth ;  and  it  is  extremely  difficult  to  establish  the  conviction  that 
what  we  see  with  our  own  eyes  is  not  absolute  and  undeniable  truth. 
As  the  motion  of  the  earth  can  never  be  perceived  from  direct  observa- 
tion, so  Universology  cannot  be  apprehended  by  an  appeal  to  the 
observation  of  mere  resemblances  and  differences  as  they  appear  con- 
cretely mibodied.  It  is  only  by  attaining  a  perception  of  Law,  in  its 
most  abstract  and  necessary  aspect,  that  we  can  understand  the  modes 
of  our  own  thinking ;  and  then,  by  applying  them  to  the  external  uni- 
verse, prove  the  correspondence  between  the  all-inclusive  domains  of 
Mind  and  Matter. 

It  should  be  observed  that  Emanuel  Kant  makes  the  same  claim 
which  is  above  expanded  and  applied  to  Universology.  He,  in  other 
words,  believed  himself  to  have  done  substantially  for  the  world  of 
ideas  what  Copernicus  did  for  the  material  world  in  establishing,  the 
change  from  the  geocentric  to  the  heliocentric  mode  of  viewing  the 
solar  system.  The  illustration  above  was  chosen  as  the  simplest  and 
most  easily  intelligible ;  but  it  is  not  intended  to  deny  the  claim  of 
Kant.  In  the  strictness  of  correspondence,  and,  subdivisionally,  within 
the  Subjective  Domain  merely,  Kant's  revolution  in  Philosophy  was, 
perhaps,  more  properly  the  analogue  of  the  discovery  of  Copernicus; 
and  the  -discoveries  of  Mr.  Andrews  are  then  similarly  related  to  those 
of  Kepler  and  Newton.  They  supply,  in  a  word,  that  Exactification  of 
Law  and  Unity  of  System  which  the  mere  change  of  the  astronomical 
standing-point  introduced  by  Copernicus,  failed  to  establish.  Charles 
Fourier  also  claimed  to  have  repeated  the  great  discovery  of  JN^ewton  in 


XiV  UNTTEODUCTION. 

respect,  at  least,  to  human  society,  in  his  doctrine  of  Passional  Attrac- 
tion. The  detailed  examination  and  adjustment  of  such  claims  are 
not  of  importance  to  the  present  purpose,  and  may  be  safely  left  to  the 
consideration  of  those  who  may  make  a  specialty  of  the  subject.  The 
central  peculiarity  of  Universology  is  undoubtedly  the  Exact ification 
of  Laic — the  substitution  of  the  true  Scientific  character  for  this  class 
of  investigations,  in  the  place  of  the  vague  speculations  of  Philosophy. 
In  a  certain  concrete  sense,  Swedenborg  has  more  completely  reversed 
the  order  or  direction  of  observation  than  any  other  thinker, — as  ex- 
pounded in  this  Basic  Outline. 

The  essence  of  all  Law  is  Relation,  and  the  essence  of  Relation — in 
the  largest  and  most  comprehensive  statement — ^is  comprised  in  Like- 
ness and  Difference,  or  Unity  and  Variety.  The  likeness  or  difference 
subsisting  between  any  two  or  more  objects  may  be  observed  as  a  single 
fact;  but,  as  attention  is  in  such  case  directed  mainly  toward  the 
objects,  the  perception  of  the  Relation,  as  another  order  of  fact,  is  not 
fully  attained,  because  it  is  limited  by,  or  confi^ied  to,  the  circumstances 
in  which  it  is  found.  The  idea  of  pure,  abstract  Relation — or  Relation 
considered  solely  with  refere^ice  to  itself  and  its  intri^isic  7iature — is  some- 
thing quite  different.  This  can  only  be  attained  by  disconnecting  the  Re- 
lation from  the  things  related,  and  considering  it  separately  as  a  subject 
of  analytical  investigation.  An  illustration  of  the  idea  here  intended 
to  be  conveyed  is  found  in  contrasting  two  branches  of  the  Mathemat- 
ics— Arithmetic  and  Algebra.  In  Arithmetic  we  deal  with  Xumber 
principally,  although  Relation  is  necessarily  involved  to  a  minor  ex- 
tent ;  but  as  our  attention  is  mainly  directed  toward  numbers,  and  the 
quantities  represented  by  them,  we  do  not  attend,  in  our  thought, 
to  the  Abstract  relations  existing  among  them.  In  Algebra,  however, 
I^umber  drops  out  of  sight,  and  our  task  is,  pre-eminently,  with  Relation. 
From  a  relatively  concrete  realm,  peopled  by  ideal  entities,  we  pass  to 
an  abstract  one,  where  the  subject  of  consideration  is,  not  the  entities 
themselves,  but  that  which  intervenes  between  them — the  Betiveenity 
of  the  things.  This  Betweenity,  or  Relation,  is  actually  brought  into 
such  prominence  in  Algebra,  and  such  consideration  is  bestowed  upon 
it,  that  its  characteristics  are  explored,  analyzed,  and  named— and 
named  in  very  simple  yet  expressive  terms.  Here  for  the  first  time  in 
the  history  of  Science  the  Law  of  Relations  is  formulized  in  any  defi- 
nite and  exact  way.  In  the  + ,  -,  and  =  of  Algebra  we  have  the  repre- 
sentatives of  that  Aspect  of  Universal  Law  applicable  to  the  subject  of 
this  particular  Science ;  and  as  we  see  that  they  suffice  for  all  opera- 
tions in  this  special  department,  we  may  infer,  so  soon  as  Universal 
Analogy  is  rendered  probable,  that  this  is  but  a  single  example  of  a 


INTEODUCTIOIf.  XV 

Universal  Law,  destined  to  be  wrought  out  and  formulized  in  all  other 
domains.  Such  a  Law  does  exist,  and  is  discovered.  The  most  ab- 
stract and  inclusive  statement  of  that  law  which  can  be  made,  echo- 
ing in  exactitude  to  the  plus,  minus,  and  equation  of  Algebra,  is  found 
in  the  fundamental  terminology  of  Universology — Unism,  Duism,  and 
Trinism. 

The  accumulated  knowledges  of  the  world,  in  Science,  Philosophy, 
Eeligion  and  Art,  will  be  the  material  upon  which  the  incipient  labors 
of  Universologists  will  be  expended ;  but  even  all  this  wealth.  Induct- 
ively and  Observationally  obtained,  will  be  but  as  a  drop  in  that  Ocean 
of  Deductive  and  demonstrative  knowledge  which  will  become  the 
possession  of  the  human  race  upon  the  inauguration  and  prosecution 
of  the  legitimate  methods  of  Universology.  What  has  been  already 
elaborated  by  the  new  method  will  furnish  but  a  first  step  in  an  in- 
finite progress  of  pure  Deduction  in  all  spheres  and  domains  of  human 
concern. 

Universology,  unlike  all  the  Sciences  extant,  except  Logic  and  the 
Mathematics,  does  not  depend  for  its  establishment  upon  grounds  of 
probability.  The  tentative  efforts  of  Science  in  all  other  departments, 
so  far  as  they  have  aimed  at  establishing  incontrovertible  foundations, 
have  as  yet  produced  nothing  more  than  a  high  grade  of  probability. 
This  arises  from  the  fact  that  conclusions  based  upon  partial  and  frag- 
mentary observations — and  all  must  be  fragmentary  and  partial  which 
do  not  embrace  the  entire  Universe — must  themselves  be  vitiated  by 
incompleteness  or  non-inclusiveness ;  that  is  to  say,  any  conclusion 
dependent  upon  observations  of  fleeting  and  changeful  phenomena 
must  ever  be  insufficient  and  unsatisfactory ;  because  we  are  unable  to 
say  that  the  further  observations  of  to-morrow  will  not  modify,  enlarge, 
or  subvert  the  conclusions  of  to-day.  It  is  only  when  we  deal  with 
inherent  and  necessary  Law,  that  we  are  able  to  arrive  at  conclusions 
which  shall  have  the  force  of  demonstrable  and  irrefragable  deduction, 
the  very  "  thus  saith  the  Lord  "  of  absolute  and  exact  science. 

A  most  important  consequence  flows  from  this  radical  difference  be- 
tween Universology  and  all  fragmentary  sciences.  The  student  of 
Universology  becomes  thoroughly  convinced  of  the  absolute  truth  of  the 
Science  as  soon  as  the  fundamental  statements  of  its  formulae  can  be 
made  intelligible  to  his  mind.  He  is,  as  it  were,  made  instantly  aware 
of  the  truth — and  the  whole  truth,  in  a  certain  sense — in  respect  to  the 
subject,  instead  of  being  compelled  to  wander  for  years  through  the 
mazes  of  a  science  whose  dicta  must  necessarily  change  with  every  new 
discovery  of  a  fact. 

I  Perhaps  one  of  the  happiest  illustrations  as  showing  the  radical  dif- 


XVI  INTEODUCTION". 

ference  between  TJniversology  and  the  Partial  Sciences  will  be  found  in 
the  contrast  between  the  special  senses  of  Touch  and  Sight,  including 
the  modes  and  spheres  of  their  operation.  The  knowledges  now  ac- 
cumulated in  the  world  have  been  obtained  by  a  mental  process 
resembling  that  in  which  a  blind  man  procures  his  information  of 
the  world.  He  must  come  in  contact  with  every  object  of  investiga- 
tion, and,  after  carefully  feeling  it,  examining  its  shape,  quality,  size, 
etc.,  he  notes  these  characteristics,  and  proceeds,  with  patient  and 
plodding  step,  to  the  consideration  and  examination  of  the  next  object. 
Accumulation  of  facts,  and  description  and  classification  of  natural 
objects  and  processes,  constitute  in  the  main  the  knowledge  alike  of  the 
blind  man  and  of  the  scientific  world  up  to  the  present  hour.  The 
scientist  is  a  veritable  Gradgrind,  and  is  not  disposed  to  listen  to  theo- 
ries or  speculation  unless  based  upon  precedent  or  consequent  facts. 
The  poiuer  of  comparison  between  objects  and  processes,  in  its  clear, 
full,  and  normal  operation,  is  reserved,  however,  for  another  faculty ; 
namely,  the  organ  of  Sight  (mental  as  well  as  physical).  To  the  eye 
of  the  blind  man  suddenly  gifted  with  vision,  the  most  prominent  and 
striking  fact  would  not  be  the  objects  in  creation — with  which  he  has 
become  partially  acquainted  by  laborious  and  patient  investigation 
through  the  limited  sense  of  Touch — but  the  grand,  wonderful,  and 
illimitable  expanse  of  light  in  which  all  things  "  live,  move,  and  have 
their  being."  He  is  gifted,  for  the  first  time,  with  the  perception  of  a 
new  medium  of  Relation  between  tilings ;  it  becomes  a  fact  of  direct 
vision  with  him  that  all  the  objects  with  which  he  had  come  in  contact 
have  a  common  matrix  of  light;  and  so,  by  the  acquisition  of  the 
faculty  of  Sight,  he  is  put  in  possession  of  a  means  of  obtaining  knowl- 
edge quite  different  in  scope  and  nature  from  what  was  his  while  able 
only  to  feel.  Those  mental  faculties  corresponding  to  the  special  sense 
of  Touch  act  in  a  manner  correspondingly  slow,  toiling  through  end- 
less turnings  and  windings  towards  the  acquisition  of  a  full  rational 
conception ;  whereas,  with  the  awakening  of  the  mental  power  of 
Vision  comes  the  instantaneous  rectilinear  perception  and  conviction 
of  the  exact  aspect  of  Truth,  addressed  directly  to  that  faculty  of  the 
Mind  in  such  a  manner  that  no  further  questioning  or  examination  is 
necessary. 

Again,  the  domain  of  Fniversology  holds  a  position  relative  to  the 
domains  of  the  Partial  Sciences,  analogous  to  that  which  the  domain 
of  Sight  holds  in  its  relation  to  those  of  the  other  special  senses.  It 
is  not  to  be  compared  with  the  others  as  one  of  a  similar  series,  or  as 
occupying  a  grade  a  little  higher  or  covering  an  expanse  a  little  greater 
than  that  of  any  other  science.    It  is  a  domain  which  is  all-inclusive, 


INTRODUCTIOlSr.  XVll 

all-embracing,  and  all-pervading,  as  the  sunlight — the  domain  of  Sight 
— includes,  embraces,  and  pervades  all  objects  of  special  sense  in  the 
material  world. 

The  basis  of  ITniversology  is  not  in  the  accumulation  and  digestion 
of  phenomena  or  facts  in  themselves,  but  is  to  be  found  in  the  Law  of 
Comparison  between  them.  It  will  be  readily  inferred,  then,  that  for 
the  establishment  and  demonstration  of  the  Science,  only  the  smallest 
possible  modicum  of  fact  is  necessary ;  as  the  exhaustive  analysis  of 
the  relations  between  any  two  objects,  tivo  facts,  or  two  phenomena  will 
be  the  statement  of  the  whole  Science  in  its  fundamental,  abstract,  and 
first-applied  aspect.  As,  in  Algebra,  x  might  represent  a  known  or  an 
unhnown  quantity,  and  the  whole  solution  take  place  with  equal  exact- 
itude and  precision ;  so,  under  the  application  of  Universological  law, 
all  questions  are  resolvable  with  equal  facility  whether  they  relate  to 
the  more  obvious  and  external  domains  of  Matter,  or  to  the  abstract 
and  less  appreciable  realms  of  pure  Philosophy  and  Metaphysics. 

The  Mind  is  the  great  Spiritual  Sun.  The  Laws  of  the  Mind  are  the 
universal  Sunlight  which  illumines  all  things,  and  makes  them  clear. 
Analogical  with  the  material  Sun,  the  radiations  from  this  Spiritual 
Centre  are  cast  upon  all  things  in  the  Universe,  bathing  them  in  a 
glory,  a  beauty,  a  claritude  so  much  greater  than  those  of  the  external 
Sun  as  the  Spiritual  is  higher  in  rank  than  the  Material.  Nothing 
can  be  truly  known  except  as  the  light  of  this  ineffably  brilliant  orb  is 
shed  upon  it ;  and  all  things  hnowaUe  in  the  Universe  partake  of  the 
nature  of  the  Mind  which  knows,  in  like  manner,  as  all  things  visible 
in  the  material  Universe  are  penetrated  and  permeated  with  the  prin- 
ciple of  external  light.  It  is  in  these  subjective  Laws  of  the  Mind, 
then,  that  we  are  to  seek  the  ultimate  explanation  of  all  phenomena 
external  to  it,  as  in  the  reflex  fact  of  the  earth's  motion  was  found  the 
solution  of  the  complex  astronomical  phenomena  which  before  per- 
plexed and  deceived  us. 

A  thousand  illustrations  of  the  application  of  Universological  Law 
might  be  made,  and  will  be  made  under  the  proper  circumstances. 
This  is  not  the  occasion  for  an  exhaustive  analysis  of  the  subject.  The 
effort  has  been  rather  to  indicate  what  the  Science  is — to  talk  about  it 
— than  to  teach  its  principles  in  any  exact  manner.  That  labor  is  remit- 
ted to  the  text-books  and  lecture-rooms  of  the  University.  The  Laws 
of  the  Universe  in  detail  of  manifestation  are  too  numerous  to  be 
caught  and  imprisoned  in  any  single  formula  of  expression,  whether 
of  Language  or  of  Art.  Absolutely  simple  in  their  origin,  yet  infilling 
all  forms  of  Being,  outworking  through  all  modes  and  structures,  pro- 
nouncing themselves  in  all  Existence,  from  the  minutest  atom  to  the 
2 


XVIU  IJS^TEODUCTIO]^. 

grandest  world,  they  demand  an  Infinity  of  Space  and  an  Eternity  of 
Time  for  their  full  and  sufficient  display.  True,  owing  to  the  primi- 
tive simpKcity,  we  find  in  each  and  every  form,  mode,  and  molecule  in 
the  Universe  the  same,  identical,  regulating  Principle,  and  all  we  need 
is  the  mental  tadus  eruditus  to  be  able  to  detect  its  presence  and  sim- 
ple grandeur  amid  the  myriad  variant  forms  through  which  it  speaks ; 
yet  the  vastness  of  their  variety,  in  evolution,  precludes  the  possibihty 
of  any  adequate  simple  treatment  of  the  subject. 

It  is  proper  to  notice  here  one  of  the  more  immediate  and  important 
results  of  the  application  of  the  Science ;  namely,  the  discovery  of  a 
Scientifically  constructed  Universal  Language.  The  necessity  for  such 
a  language,  as  one  of  the  exigencies  of  the  Science,  is  patent,  as,  with- 
out a  Universal  Language,  Universal  Science  would  be  destitute  of  its 
proper  or  adequate  Terminology.  I  can  do  no  better  at  present,  to 
illustrate  this  very  interesting  branch  of  the  subject,  than  to  quote  a 
single  passage  from  an  unpublished  work  introductory  to  the  New 
Universal  Language.  I  conform,  in  the  extract  given  below,  to  the 
typographical  dress  which  is  one  of  the  peculiarities  of  the  style  in 
which  Mr.  Andrews  chooses  to  convey  his  ideas ;  and  I  refer  the  reader, 
for  the  justification  of  his  method,  for  his  purposes,  to  the  Commen- 
tary beginning  upon  the  second  page  of  the  body  of  this  work  (Text  3), 
where  the  subject  is  fully  discussed. 

"  The  Lingual  Alphabet  contains  the  Vowels  and  Diphthongs,  Con- 
sonants and  Ambigu's  which  enter  into  the  construction  of  the  Uni- 
versal Language,  together  with  the  Meaning  with  which  each  Sound 
of  the  Human  Voice  is  discovered,  by  the  most  fundamental  Analysis, 

TO  BE  Il^TRIiq^SICALLY  A.^D  IN^HEREJiTTLY  LOADED  BY  NATURE  HER- 
SELF. These  feio  Meanin'GS  of  the  Alphabetic  Sounds  of  the  Voice 
are  discovered  to  be  the  Primary  Elements  of  All  Possible 
Thought,  and,  at  the  same  time,  to  correspond  luith  or  exactly  to  repeat 
the  Primary  Elements  op  All  Possible  Being  and  All  Possi- 
ble Movement  in  Nature  herself  ;  so  that  this  mere  handful  of 
Meanings  constitutes,  in  turn,  1.  the  Ideological  Alphabet,  or 
Alphabet  of  Ideas;  and,  2.  (by  correspondence)  the  Ontological 
AND  Logical  Alphabets  (or  the  Alphabets  of  Realities  and  Laws)  in 
the  Universe  at  large.  In  other  words,  the  Alphabet  of  the  New  Lan- 
guage is,  in  a  sense,  the  Alphabet  of  Universology,  and,  in  fine,  the 
Alphabet  of  the  Elementary  Constituents  of  the  Universe  itself. 

"  It  results  from  these  Discoveries  that,  by  the  Combinations  of  these 
few  Letters  (or  Sounds)  into  Words — the  Process  of  Word-building — 
the  precisehj  correspondiny  combinations  of  the  Primitive  Elements  of 
Tliought  into  Simple  and  Compound  Thoughts  are  represented;  and 


INTRODUCTION.  XIX 

also  the  Corresponding  ComUnations  of  the  Privfiary  Realities  mid 
Principles  or  Laws  of  Being,  into  Concrete  Objects  and  Movements,  and 
Systems  of  Objects  and  Movements,  in  the  External  World.  The 
Words  so  compounded  of  Elementary  Sounds  are  then,  by  a  necessary 
consequence,  loaded  with  the  precise  amount  of  Meaning  contained  in 
the  Thoughts  compounded  of  the  particular  Elements  of  Thought 
represented  by  the  Sounds — the  corresponding  Elements  of  Speech, 
These  compound  Words  and  Thoughts  correspond,  again,  in  turn,  with 
Things  and  Operatiojn'S  and  Systems  in  Nature,  compounded  in  hke 
manner  of  Primary  Realities  or  Elements  of  Reality  (Proto-Pragmata) 
and  of  First  Principles  and  Laws,— the  Elements  of  Being.  The  System 
of  Normal  Human  Speech,  the  System  of  Thoughts  in  the  Mind,  and 
the  System  of  Things  and  Operations  in  the  World  at  large,  are  found 
to  be  7iaturally  evolved  from  the  same  starting-points,  in  divergent  radii 
of  development ;  furnishing  a  panorama  of  the  Universe  seen  in  the 
structure  of  Language. 

"  The  understanding  of  the  Law  of  this  Development  pertains  to  the 
newly  discovered  and  immense  Science  of  Universology." 

These  abstruse  statements  of  the  incipient  aspects  of  the  subject 
must  doubtless  seem  somewhat  vague  and  inconclusive  to  the  appre- 
hension of  the  reader;  and  no  proper  appreciation  of  the  tremen- 
dous consequences  flowing  from  such  a  discovery  will,  at  once,  arise 
in  the  mind.  But  consider  what  must  be  its  results!  We  have 
placed  in  our  hands,  for  the  first  time,  the  Law  in  all  domams  and 
spheres  of  the  mental  and  material  Universe.  And  what  does  this 
involve  ?  Instead  of  groping  our  way  in  darkness  in  the  investigation 
of  the  phenomena  of  the  Universe,  we  have  a  true  and  sure  guide  to 
point  the  way  and  lead  to  the  realization  of  our  highest  aspirations. 
In  the  Scientific  World,  all  investigation,  instead  of  being  carried  on 
sporadically  and  in  an  isolated  manner  as  hitherto  will  be  conducted 
upon  a  certain,  well-defined,  and  unitary  plan,  in  accordance  with 
which  the»whole  Scientific  World  will  act  with  one  purpose,  having  a 
common  chart  by  which  to  be  guided  and  governed.  In  the  industrial 
activities  of  the  Race,  the  same  unity  and  concord  of  action  will  be 
achieved,  whereby  the  whole  Earth  will  be  beautified  and  rendered  habit- 
able by  the  labor  of  a  Collective  Humanity  directed  by  a  knowledge 
of  Universal  Laws ;  men  not,  as  now,  conflicting  with  and  neutral- 
izing each  other's  efforts  by  the  chaotic  multiplicity  of  the  antagonistic 
plans  and  objects  which  they  pursue.  In  the  Social  World,  a  common 
law  of  Societary  relations  will  bring  into  harmony  the  contending 
interests  of  communities  and  nations,  who  will  render  obedience  to  it 
with  the  same  promptness  and  alacrity  with  which  they  now  observe 


XX  INTEODUCTIOI^. 

laws  discovered  and  applied  in  minor  spheres,  as,  for  instance,  loco- 
motion and  the  transmission  of  intelligence.  The  great  international 
questions  which  agitate  the  world  will  be  discussed  in  the  light  of  uni- 
versal principles,  and  will  be  decided  by  the  fiat  of  an  exact  science, 
from  which  there  will  be  no  desire  to  appeal.  In  the  Eeligious  Sphere, 
the  solution  of  those  knotty  problems  which  have  heretofore  vexed  the 
souls  of  men  will  be  rendered  clear  as  the  sun  at  noon-day ;  and  all 
contention,  strife,  and  misunderstanding  on  theological,  moral,  and 
ethical  questions  will  be  forever  dissipated  by  a  scientific  knowledge  of 
the  Law,  and,  so  to  speak,  of  the  Aim  and  Plan  of  the  Creation,  super- 
added to  all  that  the  religious  and  prophetic  intuition,  inspired  or  un- 
inspired, has  revealed  in  the  past. 

And  this  is  not  all.  The  Great  Science  will  not  only  furnish  the 
underlying  rule  of  conduct  in  all  these  separate  domains ;  it  will  also 
supply  the  Law  of  their  inter-relations  ; — so  that  order  and  regularity 
will  be  introduced  not  only  into  each  special  domain  hy  itself;  but  a 
great  compound,  universal  harmony  will  be  evolved  by  the  combina- 
tion and  co-operation  of  them  all  in  one  grand  whole.  In  a  word,  the 
same  law  will  be  universal  in  its  application ;  and  what  will  be  true  of 
the  parts  will  be  true  of  the  whole.  Thus  the  student  in  any  par- 
ticular department  will  be  obtaining  a  knowledge,  not  merely  of  his 
specialty,  but  of  the  law  of  all  specialties,  and  also  of  their  combination 
in  one  compound  aggregate.  The  physical,  mental,  moral,  and  spirit- 
ual relations  of  men  will  be  placed  upon  a  clear,  well-defined,  eternal 
foundation  of  truth  and  justice;  and  all  that  is  noble,  refined,  and 
beautiful  in  the  innate  constitution  of  man  will  have  free  scope  to 
develop  under  the  influences,  tendencies,  and  aspirations  which  God 
has  implanted  in  his  being.  To  include  all  in  one  word,  we  shall 
hnoio  in  an  absolute  sense  what  is  right  and  true  and  good,  instead  of 
supposing  and  opining,  as  now.  M.  A.  Clai^ cy. 


11. 

Taper  by  Mr.   JFreeland—iMay,  7866). 

Having  been  requested  to  furnish  for  publication  a  statement  of  the 
character,  and  of  my  estimate  of  the  value  of  the  New  Scientific  La- 
bors whose  First  or  Fundamental  Principles  are  herein  exhibited  by 
the  Discoverer,  I  offer,  as  most  appropriate  for  the  purpose  in  view,  the 
following  brief  and  cursory  notice  issued  by  myself  in  the  form  of  a 
Circular  Letter  in  May,  1862,  as  the  original  public  announcement  of 
this  most  important  Discovery. 


INTRODUCTION.  XXi 

New  York,  2day  1st,  1S6.3. 
A  new  Scientific  Discovery,  of  immense  scope  and  imjDortance,  has 
recently  been  completed  in  N^ew  York  City. 

The  Science  is  of  such  magnitude  and  character  that  the  discoverer 
feels  justified  in  bestowing  upon  it  the  name  of  UifiVEESOLOGY,  or  the 
Science  of  the  Universe.  It  is  the  Science  of  the  Universe,  as  a  whole, 
and  of  the  correlation  of  its  parts  and  principles,  in  the  same  precise 
sense  as  that  in  which  Geometry  is  the  Science  of  the  admeasurement 
of  extension  and  form,  or  Astronomy  of  the  relations  of  the  heavenly 
bodies.  It  is  the  discovery  and  complete  elucidation  of  those  back- 
lying  and  universal  Principles,  in  the  nature  of  things,  which  are 
everywhere  suspected,  as  it  were,  to  exist,  but  which  have  never  been 
heretofore  Scientifically  discovered  and  proven ;  Principles  which  have 
given  rise  to  dreamy,  misty  theories  of  Universal  Analogy,  precisely 
because,  on  the  one  hand,  they  are  essentially  true  and  universal, 
and  are  therefore  constantly  recurring  to  all  observers ;  and  because, 
on  the  other  hand,  they  remained  still  undiscovered,  or  latent,  so  to 
speak,  relatively  to  the  human  mind.  These  Principles  are  brought 
out,  by  this  Discovery,  into  their  plenitude  and  exactness,  in  the 
strictest  sense  of  these  terms. 

In  other  words,  the  discovery  is  that  of  a  Science,  or  rather  the 
Science  of  Universal  Analogy;  not  in  that  vague  way  in  which  such 
an  idea  has  been  dogmatized,  out  of  the  intuition,  by  Oken,  Fourier, 
Swedenborg,  for  example;  but  as  a  veritable  Scientific  Discovery  of  a 
new  exact  Science,  and  the  greatest  immeasurably  of  all  the  Sciences. 
It  is  the  Science  of  Universal  Principles,  and  distributes,  not  only  all 
the  Sciences,  and  consequently  all  the  Departments  of  Being  among 
themselves,  but  enters  directly  into  the  body  of  each  special  Science, 
and  distributes  all  the  particulars  within  every  Domain. 

It  is,  therefore,  in  one  sense,  the  one  and  only  Science,  of  which  all 
other  Sciences,  whether  physical  or  mental,  are  only  twigs  or  branches ; 
but,  in  another  sense,  it  is  only  the  central  Science,  from  which  all  the 
special  Sciences  are,  in  the  nature  of  things,  derived,  and  to  which  they 
must  of  necessity  relate  and  adjust  themselves,  in  order  to  their  own 
perfection.  In  still  another  sense,  or  in  addition  to  all  this,  it  is  the 
introduction  of  a  new  Scientific  Method  and  Epoch ;  the  furnishing 
of  a  genuine  and  legitimate  method  of  Deduction,  as  a  guide  for  all 
future  scientific  investigations,  in  all  Departments  whatsoever ;  not, 
however,  to  the  disparagement  or  exclusion  of  observation  and  the  con- 
tinued induction  of  minor  laws. 

Auguste  Comte  has  thought  it  necessary  to  guard  himself  from  the 
imputation  of  so  visionary  a  belief  as  that  of  the  possible  discovery  of 


XXll  INTEODUCTION. 

a  Unitary  Law  in  Science,  to  which  all  the  phenomena  of  the  Universe 
can  be  ultimately  referred.  He  nevertheless  says :  "  The  ultimate  per- 
fection of  the  Positive  [or  Exact  Scientific]  System  would  be  (if  such 
perfection  could  be  hoped  for)  to  represent  all  phenomena  as  particular 
aspects  of  a  single  general  fact; — such  as  Gravitation,  for  instance." 
The  value  of  the  tendency  towards  Unity  is  also  expressed  in  the 
following  sentence :  "  However  impossible  may  be  the  aim  to  reduce 
the  phenomena  of  the  respective  Sciences  to  a  single  law,  supreme  in 
each,  this  should  be  the  aim  of  philosophers,  as  it  is  only  the  imperfec- 
tion  of  our  knowledge  ivliich  prevents  its  accomplishment.  The  perfec- 
tion of  a  Science  is  in  exact  proptortion  to  its  approach  to  this  con- 
summation." 

Agassiz,  in  his  notice  of  Oken's  System  of  the  Classification  of  the 
Animal  Kingdom,  judiciously  observes  (quoting  from  memory),  "we 
do  not  yet  sufficiently  understand  the  Law  of  Analogy  to  make  it  the 
basis  of  our  distributions."  There  is  here  an  implication  that  such  a 
Law  exists  and  is  awaiting  discovery.  The  idea  is  confirmed  by  the 
follo^ving  remark,  taken  from  the  article  of  the  same  distinguished 
Scientist  in  the  late  February  number  of  the  Atlantic  Monthly  :  "The 
time  has  come  when  Scientific  truth  must  cease  to  be  the  property  of 
the  few,  when  it  must  be  woven  into  the  common  life  of  the  world ; 
for  we  have  reached  the  point  where  the  results  of  Science  touch  the 
very  problem  of  existence,  and  all  men  listen  for  the  solving  of  that  mys- 
tery. When  it  will  come,  and  how,  none  can  say ;  but  this  much,  at 
least,  is  certain,  that  all  our  researches  are  leading  up  to  that  question, 
and  mankind  will  never  rest  till  it  is  answered." 

Prof.  Peirce,  of  Cambridge,  in  his  Suggestions  of  Analogy  in  refer- 
ence to  the  arrangement  of  the  leaves  of  a  plant  on  its  axis,  of  the 
spines  of  a  shell,  and  of  the  planets  around  the  sun,  seems  to  be  feeling 
out  in  the  direction  of  the  discovery  of  such  a  Unitary  Law. 

Precisely  this  Law,  which  Auguste  Comte  deems  it  visionary  to 
believe  in  the  possibility  of  discovering,  which  Prof.  Agassiz  seems 
confidently  to  expect  will  be  discovered  at  no  distant  day,  and  the 
existence  of  which  is  strikingly  confirmed  by  the  observations  of  Prof. 
Peirce,  is  now  matter  of  actual  discovery,  as  capable  of  demonstration 
as  any  problem  of  Geometry.  It  will  supply  to  the  Naturahst,  com- 
pletely and  with  perfect  certainty  and  beauty,  those  Laws  of  Classifica- 
tion towards  the  attainment  of  which  modern  scientific  labors  have 
been  directed ;  while  it  will  clearly,  unerringly,  and  satisfactorily  solve 
that  "mystery,"  "for  the  solving"  of  which  "all  men  listen."  It  will 
demonstrate  to  the  Mathematician  the  identity  of  the  Laws  which  per- 
vade his  own  sphere  with  those  which  pervade  every  other  department 


INTEODUCTIOIS".  XXIU 

of  the  Universe,  and  exhibit  to  him  the  nature  of  that  Law  in  accord- 
ance with  which  all  the  phenomena  of  the  Universe  are  distributed. 

The  Science  of  Univeksology  is  based,  then,  upon  the  discovery 
of  the  Law  of  Analogy,  which,  while  it  unifies  all  knowledge,  also 
points  out  and  demonstrates  the  particular  place  of  each  fact  in  the 
broad  Generahzation,  and  the  relation  it  bears  to  all  other  facts, 
considered  either  separately  or  as  a  whole.  More  exactly,  while  the 
Science  commences  in  the  broadest  and  most  inclusive  observational 
Generalizations,  it  proceeds  from  these  downwards  to  the  most  com- 
plete and  fundamental  analysis.  By  this  analysis,  it  discovers  and 
establishes  the  equally  broad  and  universal  abstract  Generalizations 
which  furnish  the  Unitary  Law  and  its  primitive  branches.  From 
this  analysis  it  again  proceeds  upwards  to  the  scientific  synthesis  of  the 
Universe,  supplying  the  most  complete  and  detailed  classification  of 
the  particulars,  in  each  Department  of  Being,  carrying  Scientific  pre- 
cision into  the  minutest  details  of  all  the  Sciences,  and  is  capable  of 
giving  the  rationale  even  of  the  shape  of  shells  on  the  sea-shore  and 
of  the  colors  of  the  autumn  forest. 

It  is,  therefore,  the  Science  of  the  Laws  of  Order  and  Harmony 
as  they  exist  in  the  Universe  at  large,  in  consonance  with  which  all 
human  affairs  must  be  conducted  in  order  to  secure  true  and  practical 
concord  and  the  most  perfect  results.  Commencing  in  the  Mathe- 
matics, and  ascending  gradually  through  the  whole  range  of  the  Sci- 
ences to  the  topmost  ones — Sociology  and  Theology — it  shows  the 
Principles  at  the  base  of  each  of  these  seemingly  different  Sciences  to 
be  the  same,  and  demonstrates,  with  the  clearness  and  exactitude  of 
Geometry,  the  identity  of  all  the  Laws  pervading  each  of  them.  Ui^i- 
VERSOLOGY  is  therefore  the  complete  Scientific  demonstration  of  that 
Universal  Unity  of  Plan  in  the  Universe  which  Fourier  vaguely  theo- 
rized and  confusedly  attempted  to  explain.  The  multitude  of  the  Sci- 
ences are  to  it  what  the  distinct  parts  of  the  body — ^head,  arms,  legs, 
fingers,  toes,  etc. — are  to  the  body  as  a  Unit  or  Whole.  It  is  a  Science 
linking  together,  and  including  within  itself,  all  the  Sciences  now 
known,  and  numerous  others  which  will  be  unfolded  by  it.  It  may 
be  viewed,  therefore,  both  as  a  grand,  all-inclusive  Science,  and  as  a 
new  and  comprehensive  Scientific  Method. 

Still  another  aspect  may  be  presented  of  the  subject.  Agassiz,  in  the 
article  already  quoted  from,  says :  "  Yet  believing,  as  I  do,  that  classi- 
fication, rightly  understood,  means  simply  the  creative  plan  of  God  as 
expressed  in  organic  forms,"  etc. ;  and  again :  "  If,  then,  the  results  of 
Science  are  of  such  general  interest  for  the  human  race ;  if  they  are 
gradually  interpreting  the  purposes  of  the  Deity  in  creation  and  the 


XXIV  INTEODUCTIOIf. 

relation  of  man  to  all  the  past, — then  it  is  well  that  all  should  share  in 
its  teachings/'  etc. 

Looking  at  Universology  from  the  same  point  of  view  in  which 
this  celebrated  Naturalist  here  regards  Classilication,  we  may  announce 
it  as  the  complete  discovery  and  ijerfect  interpretation  of  "  the  purposes 
of  the  Deity  in  creation"  and  the  entire  unfolding  of  "the  creative  plan 
of  God/'  not  only  as  expressed  in  "  organic  forms,"  but  as  involved  in 
every  Sphere  of  Thought  and  Being  in  the  Universe  of  Matter  and  of 
Mind.  To  state  this  in  another  way :  Certain  Fundamental  Laws  are 
found  to  exist  m  accordance  with  which  the  Phenomena  of  every  De- 
partment of  the  Universe  are  evolved.  In  the  Domain  of  Mathematics, 
they  take  the  form  which  the  nature  of  that  Science  demands ;  in  that 
of  Astronomy,  they  are  wrought  out  in  conformity  with  the  conditions 
imposed  upon  them  by  the  nature  of  the  material  in  which  they  are 
expressed;  somewhat  in  the  same  manner  as  the  same  architectural 
plan  is  modified,  according  as  it  appears  in  wood,  in  brick,  in  iron,  or  in 
stone.  In  Chemistry,  in  the  Mineral,  the  Vegetable,  the  Animal  King- 
doms, in  the  Science  of  Mind,  and  elsewhere,  Universally,  these 
same  Fundamental  Laws  re-appear  like  an  echo,  modified,  in  their 
manifestation  merely,  by  the  nature  of  each  individual  case,  but  con- 
stituting, when  revealed  by  the  discovery  of  their  identity,  the  basis  of 
the  new  Science  of  Uj^'iversology. 

Such  a  discovery,  involving,  as  it  must,  events  the  most  important, 
calls  more  loudly  upon  the  attention  of  the  Scientific  Man,  the  Thinker, 
and  the  Practical  Man,  interested  in  the  Progress  of  the  Human  Eace, 
than  any  other.  Through  the  portals  of  this  Science  we  are  about 
entering  upon  the  most  tremendous  revolution  in  Science,  in  Govern- 
ment, in  Theology,  in  Political  Economy,  in  Art,  in  Practical  Life, 
which  the  world  has  ever  witnessed.  Such  a  movement  will  require 
the  co-operative  labors  of  all  Scientific  men  in  the  future,  to  trace  out 
in  their  several  Departments  the  particular  operations  of  Laws  which, 
in  their  generality,  will  be,  from  an  early  day,  the  common  intellectual 
wealth  of  all  intelligent  minds ;  and  the  aggregate  labors  of  practical 
men,  in  all  spheres,  to  apply  these  Laws,  thus  developed,  to  the  various 
constructions  and  activities  of  every-day  life. 

In  Prof.  WhewelFs  "History  of  the  Inductive  Sciences,"  in  dis- 
cussing the  philosophical  speculations  of  Pythagoras  concerning  num- 
bers (Vol.  I.  p.  78,  Am.  Ed.),  occurs  the  following  statement,  which 
gives  a  glimpse,  almost  the  only  one  found  anywhere  in  the  books,  of 
the  actual  method  of  investigation  which  has  led  to  the  accomplish- 
ment of  this  great  discovery :  "  It  has  been  observed  by  a  distinguished 
modern  scholar  (Thirlwall's  Hist.  Gr.  II.  142)  that  the  place  which 


INTEODUCTION.  XXV 

Pythagoras  ascribed  to  liis  numbers  is  intelligible  only  by  supposing 
that  he  confounded,  first,  a  Numerical  Unit  with  a  Geometrical  Point, 
and,  then,  this  with  a  Material  Atom."    .    .    . 

"  The  Pythagorean  love  of  Numerical  Speculations  might  have  leen 
combined  with  the  doctrine  of  Atoms,  and  the  combination  might  have 
led  to  results  well  worth  notice.  But,  so  far  as  we  are  aware,  no  such 
combination  was  attempted  in  the  ancient  schools  of  Philosophy,  and 
perhaps  we,  of  the  present  day,  are  only  just  beginning  to  perceive, 
through  the  disclosures  of  Chemistry  and  Crystallography,  the  impor- 
tance of  such  a  line  of  inquiry." 

The  discoverer  of  Univeksology  is  Mr.  S.  P.  Andrews,  a  Member 
of  the  American  Academy  of  Arts  and  Sciences,  the  American  Eth- 
nological Society,  etc.;  Author  of  Discoveries  in  Chinese,  etc.  A 
somewhat  inaccurate  list  of  his  works,  heretofore  published,  will  be 
found  in  AUibone's  Dictionary  of  Authors,  and  in  Triibner's  Biblio- 
graphical Guide  to  American  Literature. 

Somewhat  more  than  two  (now  six)  years  ago  my  attention  was 
called  to  the  fact  that  such  a  discovery  was  being  made,  and  I  was 
invited  to  a  critical  examination  of  its  Principles.  A  thorough  in- 
vestigation of  the  subject  fully  confirmed  in  my  mind  the  claims  of 
the  discoverer.  During  the  two  (now  six)  years  past  I  have  been 
engaged  in,  and  wholly  devoted  to,  collaboration  in  the  development 
of  the  Science,  with  Mr.  Andrews  and  a  small  number  of  investiga- 
tors, whom  his  discovery  has  gathered  about  him,  as  assistants,  and 
who  constitute  already  the  nucleus  of  a  working  University  in  the 
establishment  of  the  Science  and  its  application  to  the  various  Branches 
of  the  Scientific  Domain.  I  have  now  taken  upon  myself  the  labor  of 
preparing  this  incipient  statement  of  the  subject,  for  the  purpose  of 
bringing  it  before  the  attention  of  leading  minds  in  the  Scientific, 
Religious,  and  Practical  Spheres. 

Cuvier,  in  speaking  of  the  Progress  of  the  Sciences,  makes  use 
(translating  freely)  of  the  following  expressions :  "  We  have  seen  them 
[the  Sciences]  if  not  positively  acting  as  the  creators  of  human  society, 
at  least  being  developed  along  with  it,  and  conferring  upon  it  succes- 
sively all  its  increased  enjoyments,  sometimes  even  revolutionizing 
completely  their  elements  or  the  methods  of  their  realization ;  so  that, 
from  what  the  Sciences  have  done  hitherto,  it  is  not  difficult  to  foretell, 
in  some  measure,  what  they  must  be  destined  to  accomplish  in  the 
future." 

There  is,  then,  sufficient  basis  for  a  general  interest,  on  the  part  of  all 
persons,  in  the  early  announcement  and  popular  introduction  of  any 
great  Scientific  Discovery.  The  present  Circular  Letter  is  designed,  how- 


XXVI  INTEODUCTION. 

ever,  for  such  persons  only  as  are  supposed,  from  their  public  reputa- 
tion or  from  personal  knowledge  of  them,  to  have  a  more  than  usual 
interest  in  all  that  concerns  the  progress  and  well-being  of  the  Kace, 
intellectually,  materially,  or  morally. 

Should  any  persons,  to  whom  this  Circular  Letter  may  come,  find 
the  statements  contained  in  it  interesting  to  such  a  degree  that  further 
information  is  desired  on  the  subject,  such  individuals  are  requested  to 
communicate  with  me  to  that  effect,  and  I  will,  from  time  to  time, 
keep  them  advised  of  the  progress  of  its  development  and  publication ; 
and  will,  so  far  as  practicable,  afford  them  facilities  for  ascertaining 
how,  and  in  what  degree,  the  discovery  may  subserve  their  intellectual 
or  practical  wants,  and  how  they,  in  turn,  may  aid  in  its  rapid  diffusion 
and  enlarged  usefulness  in  the  world.  (1) 

Edwabd  B.  Feeelai^d. 

IIL 
^aper  by  Mr»  Jloyte, 

In  order  to  estimate  and  rightly  to  describe  the  new  Science  of  Uni- 
versology,  an  amount  and  variety  of  information  would  be  required  (in 
addition  to  a  comprehensive  knowledge  of  the  Science  itself,  as  such), 
of  which  few,  indeed,  even  among  the  learned,  are  possessed.  To  ren- 
der but  scant  justice  to  a  theme  so  vast,  with  all  the  advantages  which 
a  famiharity  with  extant  knowledges  and  a  ready  facility  of  expression 
could  afford,  it  would  be  necessary  to  devote  years  instead  of  hours, 
and  volumes  rather  than  pages,  to  its  elucidation. 

With  this  prefatory  disclaimer  of  any  attempt  to  exemplify,  except 
proximately  and  most  imperfectly,  the  scope  and  excellence  of  the 
Science,  it  will  be  the  purpose  of  this  paper  briefly  to  advert  to  some 
of  its  more  salient  points  and  prevailing  characteristics ;  and,  by  a  pre- 
sentation of  the  results  which  must  supervene  on  its  application  in 
certain  departments  of  human  activity,  to  induce  earnest  inquiry  con- 
cerning a  discovery  so  long  vaguely  anticipated,  and  so  immensely  im- 
portant in  its  bearing  on  the  destiny  of  the  Race. 

Based  on  Principles  evolved  from  an  analysis,  more  subtle  and 
thorough  than  any  heretofore  instituted,  into  the  constituent  Elements 
of  Thought  and  of  Things,  as  they  interpenetrate  all  Domains  of 
Being  whatsoever ;  establishing  a  relation  between  spheres  of  investiga- 
tion hitherto  deemed  radically  distinct,  and  introducing  a  Unified  S^^s- 


(1)  This  arrangement  is  not  now  applicable,  and  all  Communications  of  the  kind  should  be  addressed 
to  me  personally,  until  further  notice. — S.  P.  A.  (1808). 


INTEODUCTIOI!?^.  XXVU 

tern  of  Knowledge, — this  Science  sweeps  from  realm  to  realm  of  the 
material  and  spiritual  Universe,  unlocking  the  secrets  and  classifying 
the  phenomena  of  each,  with  a  certainty  and  exactness  limited  only  by 
the  capacity  of  the  philosophic  explorer  to  apply  its  principles  and 
interpret  its  indications. 

In  the  Department  of  Language  these  principles  furnish  the  neces- 
sary data  for  the  elaboration  of  an  entirely  new  form  of  speech  based 
on  the  inherent  meaning  of  Sounds,  This  language  will  be  concise, 
regular,  and  euphonious.  It  will  possess  a  capacity  for  expression 
infinitely  minute,  and  as  infinitely  yaried  as  the  impressions,  whether 
mental  or  objective,  which  the  human  mind  is  capable  of  receiving. 
Its  acquisition  includes  and — from  the  Scientific  Analogy  which  links 
each  domain  of  Being  with  the  rest — even  necessitates  tlie  simultaneous 
and  easy  acquisition  of  the  Laws,  Classification,  and  Details  of  all  other 
spheres.  Whilst  in  a  sense  complete  in  itself,  it  will  be  eminently 
adaptive  to  existent  methods  of  Speech,  and  thus  capable  of  acting 
mediatorially  during  the  process  of  its  general  diffusion  in  the  world, 
by  the  gradual  fusion  of  all  existing  languages  into  each  other.  Its 
excellences  are  so  apparent  on  examination,  that  it  must  eventually  be 
adopted  as  the  vehicle  of,  at  least,  all  technical  and  scientific  inter- 
course, if  indeed  it  be  not  finally  received  as  the  Grand  Universal  Ver- 
nacular of  the  World. 

Tracing  the  application  of  this  Basic  Science  in  another  Domain,  we 
find  it  disclosing  a  system  of  Ordinal  Mathematics  as  magnificent  as  its 
Cardinal  Counterpart,  but  hitherto  unthought  of.  It  promises  to 
remodel  and  vastly  to  simplify  both  the  System  of  Numeration  and  of 
Calculation.  It  maugurates  a  new  and  immensely  exact  and  extensive 
Science  of  Morphology.  In  its  Language,  just  adverted  to,  it  provides 
a  Technical  and  inter-related  Vocabulary  for  all  known,  and  many  as 
yet  popularly  unrecognized,  departments  of  human  research.  In  the 
political  sphere  it  demonstrates  what  are  the  Principles  of  a  True  Form 
of  Government,  under  whose  -^gis  the  liberties  of  the  people  will  be 
perfectly  conserved,  while  they  will  gladly  render  unbounded  allegiance 
to  their  Chief  or  Chiefs.  Within  the  domains  of  Social  Economy, 
Ethics,  and  Theology,  it  will  educe  an  Integral  System  of  Order, 
Morality,  and  Eeligious  Doctrine  which  in  the  Past  has  been  instinct- 
ively felt  after,  but  which,  prior  to  the  discovery  of  the  Grand  Ele- 
mentary Principles  of  Universology,  could  never  be  attained, — a  System 
as  conservative  of  the  underlying  Spirit  of  all  the  Sanctities  of  the 
Past,  as  it  is  startling  and  far-reaching  in  new  Scientific  Eevelations 
allied  to  the  Present  and  the  Future.  It  is,  in  short,  potent  in  all 
realms.    The  Priest,  the  Scientist,  the  Statesman,  and  the  Idealist  of 


XXVIU  INTEODUCTIOl^. 

the  Future,  must  all  be  cognizant  of  its  axioms ;  for,  with  the  same 
readiness,  it  interprets  Prophecy  and  unveils  the  mysteries  of  Nature, 
of  Government,  and  of  Art. 

First  discovering  and  then  demonstrating  the  Paradoxical  Nature  or 
Essential  Oppositeness  of  basic  Truth  in  its  origins,  Universology  ac- 
cepts as  equally  true,  in  an  absolute  sense,  Principles  of  divergent 
tendency ;  inclusive,  in  the  ultimate  of  this  acceptance,  of  statements 
whose  relations  are  directly  antithetical  or  polar.  In  other  words,  it 
admits  and  proves  the  Eightness  of  fundamental  Positivisms,  or  affirm- 
ative statements,  even  where  they  are  diametrically  opposed.  It  is  the 
province  of  the  New  Philosophy  of  Integralism  scientifically  to  adjust 
the  relationship  of  these  fractional  truths ;  and,  from  components  dif- 
fering, in  all  degrees  from  mere  divergence  of  drift  to  perfect  antithesis, 
to  elaborate  the  Grand  Composite  Truth,  which,  while  it  both  includes 
and  rests  upon  all  the  others,  alone  possesses  the  attribute  of  Whole- 
ness, (or  Holiness),  which  results  from  the  perfect  symmetrical  adjust- 
ment and  inter-dependence  of  the  parts  in  their  relations  to  all  the  rest. 
As  there  must  be  two  antipodal  points  in  the  shortest  straight  line ; 
as  it  requires  two  opposed  radii  to  form  a  diameter,  or  two  differing 
hemispheres  in  the  formation  of  a  globe,  and  so  ad  infinitum, — so  it  is 
found  that  a  simple  truth  or  principle  requires  to  be  counterparted  by 
its  opposite  for  the  evolvement  of  a  Higher  Truth  and  a  more  compre- 
hensive Unity.  This  discovery  alone  is  of  immense  value ;  and,  con- 
joined with  a  thousand  others  of  similar  importance  resulting  from 
IJniversological  Bases,  marks  an  epoch  in  the  development  of  the  intel- 
lectual and  spiritual  faculties  of  the  race,  which  will  remain  as  a  crisis- 
event  or  notable  way-mark  in  the  path  of  Progress  throughout  all  time. 

With  the  Evolution  of  this  Science  is  inaugurated,  if  I  mistake  not, 
a  new  era  m  the  history  of  the  world,  and  one  transcending,  in  the 
importance  of  its  results,  any  by  which  it  has  been  preceded.  It  pos- 
sesses potency  sufficient,  under  enlightened  direction,  peacefully  and 
beneficently  to  revolutionize  the  world  in  all  its  domains,  whether 
Ideal,  Physical,  Social,  Moral,  Political,  or  Religious ;  and  the  results 
of  its  application,  in  the  solution  of  Problems  within  these  departments 
of  Being,  will  exceed  those  heretofore  attained  by  blind  efibrt  merely, 
in  proportion  to  the  power  of  achievement  which  methods  of  Scientific 
Exactitude  possess  over  the  incertitude  and  failure  of  perpetual  guess- 
ing and  believing.  It  is,  in  fine,  the  Sublime  Expounder  of  the  »IJni- 
verse  of  God ;  and  the  means  of  the  eventual  introduction  of  the  Race 
to  a  Paradisaic  Existence  whose  pleasures  will  transcend  the  highest 
imaginings  of  so-called  Utopian  dreamers. 

David  Hoylb. 


INTEODUCTION.  X^i^ 

IV. 

^aper  by  M}\  JVertns. 

The  Infinite  Spirit  that  made  all  things  has  left  it  to  the  same  Spirit 
incarnated  in  Man  to  solve  all  intricacies  of  Life  and  Destiny,  with 
such  Revelations  from  time  to  time  as  are  adapted  to  his  mental  and 
spiritual  conditions  in  aid  of  his  own  inherent  intellectual  powers. 
The  final  Atonement  (at-one-ment)  or  Reconciliation  of  God  and 
Man  must  therefore  be  by  means  of  the  thorough  accordance  of  Reve- 
lation and  Reason ;  the  one  addressed  principally  to  those  automatic  or 
unconscious  powers  of  the  Mind,  which,  like  the  involuntary  forces 
of  the  Body,  predominate  in  the  infancy  of  the  Race ;  the  other,  the 
product  of  the  determined  use  of  the  Consciousness  and  Will,  externally 
observant  or  else  "self-searching  with  an  introverted  eye,"  discovering 
their  own  capacities,  and  re-directing  them  upon  the  outward  Creation, 
— or  Nature,  which  will  ultimately  be  plastic  to  the  thought  and  work 
of  a  completed  Humanity. 

The  great  and  good  minds  of  all  Time  have  accepted,  with  more  or 
less  clearness  of  perception,  this  Problem  of  the  ages,  aptly  symbolized 
in  the  Fable  of  the  Sphynx,  and  have  devoted  their  lives  to  aid  in  its 
solution.  To  their  noble  endeavors  we  owe  what  most  illustrates  the 
History  of  the  Past,  that  vast  accumulation  of  Philosophic  Speculation, 
Scientific  Knowledge,  and  Practical  Example,  which,  especially  since 
the  invention  of  the  printing-press,  has  become  a  permanent  and  inde- 
structible Treasury  of  Thought.  Nothing  now  but  the  destruction  of 
the  planet  by  some  convulsion  of  Nature  can  seemingly  prevent  this 
ultimate  consummation. 

In  this  nineteenth  century  wonderful  events  of  essential  significance 
to  the  philosophic  observer  are  realizing  the  prophetic  hopes  of  the 
Past,  as  if  the  dream  of  the  ages  were  about  to  be  fulfilled,  and  Astraea 
to  return  to  the  home  from  which  she  was  driven  by  the  vices,  folly, 
and  strife  of  men. 

But  hitherto  this  improvement  has  been  almost  wholly  fortuitous, 
without  organization  or  method,  with  only  so  much  of  definite  pur- 
pose as  proceeds  from  individual  inspiration  or  sectarian  interests. 

The  two  great  potencies  of  Progress — Science  and  the  Church — have 
been  at  war  with  each  other,  the  one  devoting  itself  wholly  to  the 
material,  and  the  other  almost  entirely  to  the  supposed  spiritual  inter- 
ests of  Man ;  neither  suspecting,  apparently,  that  these  are  identical, 
even  as  Body  and  Spirit  are  one,  and  that  they  cannot  be  divided  with 
impunity  to  either. 


XXX  IKTEODUCTIOK. 

It  must  appear  to  all  who  think,  that  the  time  has  arrived  when  this 
opposition  should  cease ;  and  that  these  two  Eepresentative  Powers  of 
the  Eace,  in  the  exercise  of  their  two  highest  attributes,  Charity  and 
Largeness  of  Thought,  should  combine  for  the  furtherance  of  the 
great  object — the  well-being  of  Humanity — which  both  claim  to  have 
in  view. 

But  only  by  means  of  a  Science  which  demonstrates  the  Truths  of 
Eeligion,  and  of  a  Eeligion  which  accepts  the  demonstrations  of  Sci- 
ence, can  the  whole  thought  and  purpose  of  all  earnest  and  sincere 
men  be  concentrated  into  such  a  focal  determination  as  will  install  a 
new  and  progressive  era.  Universology,  or  the  Science  of  the  Oorre- 
spondential  or  Analogical  Eolations  of  Mind  and  Matter,  claims,  and,  as 
it  seems  to  the  writer  of  this,  with  justice,  to  accomplish  this  latest, 
greatest  work  of  human  thought.  This  then  is  that  Universal  Science 
or  Prima  FMlosopJiia,  the  discovery  of  which  is  the  turning-point  in 
the  History  of  Destiny,  as  predicted  and  foreshadowed  by  Poetry  and 
Prophecy — that  Science  which  the  boldest  reasoners  of  the  Past  have 
seen  to  be  a  necessity  of  the  Future ;  of  which  the  greatest  minds  of 
the  Greeks  felt  and  saw  the  possibility ;  the  idea  of  which  inspired  the 
two  Bacons;  a  glimmer  of  whose  distant  lustre  illumined  the  great 
perceptive  powers  of  Newton,  and  the  dawn  of  which  the  best  Scien- 
tific Thinkers  of  the  present  age  have  perceived. 

Man  lives  in  two  Worlds, — a  world  of  outward  perception,  and  an- 
other of  inward  apprehension ;  and  these  two  reflect  each  other,  as  in 
a  drop  of  rain,  falling  through  the  atmosphere,  is  mirrored  all  sur- 
rounding space.  It  is  this  mystic  relation  between  the  Soul  of  Man 
and  visible  Nature  which  has  furnished  the  symbolism  of  all  Mythol- 
ogies, and  the  materials  of  Poetry, — Man  worshipping  his  Ideal  Self  in 
the  images  reflected  upon  the  retina.  "  The  eye  sees  what  the  eye 
brings  means  of  seeing,"  says  Carlyle.  Not  in  nature,  but  in  the 
thought  of  Man,  is  all  the  Beauty ;  and  Matter  is  but  a  lifeless  mass 
except  as  it  illustrates  the  passions,  powers,  and  purposes  of  the  Human 
Spirit.  Wordsworth  has,  in  the  following  lines,  expressed  with  great 
beauty  this  doubleness  of  meaning  in  Nature : 

Yes,  it  was  the  Mountain  Echo, 

Solitary,  clear,  profound, 
Answering  to  the  shouting  Cuckoo, 

Giving  to  her  sound  for  sound  1 

Unsolicited  reply- 
To  a  babbling  wanderer  sent ; 

Like  her  ordinary  cry. 

Like — but  oh,  how  different  I 


INTRODUCTION.  XXXi 

Hears  not  also  mortal  Life  ? 

Hear  not  we,  unthinking  creatures ; 
Slaves  of  Folly,  Love,  or  Strife, 

Voices  of  two  different  Natures? 

Have  not  we  two  ?  yes,  we  have 

Answers  and  we  know  not  whence ; 
Echoes  from  beyond  the  grave. 

Recognized  intelligence ! 

Often  as  thy  inward  ear 

Catches  such  rebounds,  beware,^ 
Listen,  ponder,  hold  them  dear  ; 

For  of  God,— of  God  they  are!  (1) 

This  thought,  so  familiar  to  Poetry,  has  always  been  jealously  looked 
upon  by  Science,  though  every  profane  thinker,  whether  Philosopher, 
Poet,  or  Scientific  Theorist,  has  felt  that  by  means  of  this  mysterious 
Analogy,  this  promoter  of  Association  and  wakener  of  Memory,  all  his 
greatest  thoughts  were  obtained ;  that  in  this  region  of  mental  percep- 
tion lies  that  reconciliation  of  the  Real  and  the  Ideal,  which  to  the 
man  of  genius  or  keen  sensibilities  is  the  only  refuge  from  the  painful 
necessities  of  transient  existence.  "Mnemosyne,"  says  the  ancient 
Fable,  "  is  the  Mother  of  the  Muses,  but  Jupiter  is  the  Father." 

To  the  determined  patience,  careful  research,  and  indomitable  per- 
severance of  the  author  of  this  volume  we  owe  it  that  this  dream  of  the 
Poet  is  turned  into  a  positive  and  scientific  reality,  as  Puck's  boasted 
girdle  of  the  Earth  has  been  substantiated  in  the  Magnetic  Telegraph, 
and  as  the  Afrite  of  the  Arabian  Tales  has  been  outdone  by  the  modem 
Locomotive.  The  wildest  fancies  may  now  furnish  the  careful  scien- 
tific thinker  the  basis  of  undoubted  deduction ;  and  intuition  and  in- 
tellection, imagination  and  reason,  suggestion  and  ratiocination.  Reli- 
gion and  Science,  like  the  different  parts  in  Music,  join  together  in 
producing  on  Earth  the  Harmony  of  the  Spheres. 

The  Human  Soul  in  all  ages  has  aspired  to  a  Heaven  which,  in  view 
of  the  intolerable  discrepancies  of  life  upon  this  Planet,  has  been  refer- 
red to  a  Future  Existence.  But  it  has  never  been  denied  that  all  the 
materials  of  a  Heaven  exist  upon  this  Earth,  and  such  a  Heaven  is 
positively  promised  in  Revelation.  That  the  realization  of  this  promise 
is  to  be  brought  about  by  the  exertion  of  man's  rational  faculties,  can 
hardly,  it  seems  to  me,  be  doubted ;  the  whole  aim  of  Inspiration  hav- 


(1)  Poems  of  the  Imagination,  p.  83. 


XXXU  INTRODUCTIOIS'. 

ing  been  symbolically  to  suggest,  rather  than  scientifically  to  teach.  A 
Universal  Philosophy,  and  its  absolute  application  in  a  Positive  Science, 
whose  demonstrations  shall  be  beyond  the  reach  of  question,  must  be 
the  preliminary  theoretical  step.  The  tools  must  first  be  furnished 
■with  which  the  work  is  to  be  done.  Such  is  TJniversology,  the  Science 
of  the  Whole  Universe,  or  the  Positive  and  Eational  Eevelation  of  the 
Organic  Laws  of  Thought  and  Being  by  means  of  their  Correspond- 
ence, or  of  the  Grand  Pervading  Analogies  between  them. 

To  minds  of  a  certain  class — familiar  with,  and  up  to  the  thought  of 
the  age — accustomed  to  large  generalizations,  and  to  what  is  called  in 
Law,  "  Circumstantial  Evidence,"  or  what  may  be  indicated  under  the 
name  of  Dramatic  Probability,  called  by  Edgar  A.  Poe  "  Consistency," 
that  accordance  with  Truth  which  no  Art  can  imitate, — the  general 
scope  and  tenor  of  this  Book  will  be  its  own  justification  and  proof; 
and  I  predict,  they  will  find  in  it,  as  I  have  done,  the  means  of  explain- 
ing the  heretofore  inexplicable,  and  of  reducing  mental  chaos  to  orderly 
arrangement,  and  also  a  method  of  concentrating  their  faculties  in 
any  desired  direction,  which  they  have  never  before  possessed.  It  is 
the  first  attempt,  within  my  reading,  at  a  Mathematics  of  Metaphysics, 
and  at  the  reduction  of  the  great  Mystery  of  the  Trinity,  the  Attribute 
of  the  Godhead,  and  the  Law  by  which  His  Personality  is  expressed  in 
Nature,  to  (as  far  as  that  is  possible  as  mere  Science)  a  simple  Arith- 
metical Problem.  To  those  who  will  accept  nothing  but  as  it  is  logic- 
ally proven,  this  Book  offers  a  chain  of  the  most  cautious  reasonings, 
and,  after  establishing  a  new  and  infallible  method  of  deduction,  piles 
proof  upon  proof,  and  adduces  analogy  upon  analogy,  all  governed  by 
the  great  Law  of  Trigrade  Evolution,  which  is  the  foundation  of  the 
Science,  and  which  is  so  accordant  with  the  processes  of  reason  and 
the  suggestions  of  intuition,  that  the  closest  of  such  thinkers,  however 
often  he  may  demur  to  the  statements  of  the  author,  will  find  that  he 
does  so,  if  he  carefully  examine  his  train  of  thought,  by  the  same 
method  of  ratiocination  supplied  by  the  Science  itself;  the  difference 
of  conclusion  arising  mostly  from  a  natural  chariness  to  admit  proposi- 
tions so  subversive  of  preconceived  opinions. 

The  Plan  of  the  Book,  as  a  Work  of  Art,  furnishes  an  admirable 
illustration  of  the  application  and  use  of  the  Science  it  is  designed  to 
teach,— a  Science  based  upon  the  discovery  of  the  Organic  Triune  Law 
of  Creation,  and  the  Grand  Pervading  Analogy  of  Providence.  This 
Tripiicity  of  Nature  will  be  found  permeating  all  the  thought  of  the 
Past,  but  only  in  modern  times,  and  especially  in  this  Volume,  has  it 
been  directly  applied  to  the  uses  of  Science.  One  of  the  most  perfect 
and  obvious  exhibitions  in  Nature  of  this  Law  is  in  the  development 


INTKODUCTIOI^.  XXXlll 

of  tlie  crust  of  the  Earth,  through  the  Primary,  Secondary,  and  Ter- 
tiary stratifications.  Comte  saw  it  displaying  itself  in  the  laws  of 
Mind  as  the  Supernatural,  the  Metaphysical,  and  the  Positive  Stages 
of  Mental  Evolution ;  Luke  Burke  perceived  the  analogy  in  the  par- 
allel development  of  Geology  and  Mythology,  and  he  classifies  all  myths 
into  Primary,  Secondary,  and  Tertiary.  A  modern  chemist  finds  it  in 
the  properties  of  Matter,  all  reducible  to  Attraction,  Repulsion,  and 
Vitality ;  but  by  the  founder  of  Universology  only,  is  it  first  numer- 
ically defined  under  the  name  of  Unism,  Duism,  and  Trinism,  and  its 
absolute  scientific  value  as  a  guide  in  every  possible  kind  of  investiga- 
tion demonstrated  and  explained. 

It  is  said  that  Pythagoras,  on  being  asked  who  was  the  oldest  of  the 
Gods,  replied,  "Number;"  and  the  wisest?  the  Author  of  Language, 
or  the  Namer  of  Things. 

It  is  one  of  the  wonders  of  Universology,  that  its  profound  general- 
izations and  absolute  analysis  of  all  modes  of  thought  furnish  the  key  to 
every  inspiration  of  the  human  mind.  Upon  this  sublime  and  funda- 
mental intellection  of  the  ancient  sage,  the  most  notable  of  the  Analo- 
gies of  Existence,  Universology  erects  the  Science  of  Future  Ages,  and 
relieves  Man  from  the  confusion  of  ideas  in  which  he  has  so  long 
wandered.  Spanning  Primeval  Thought,  it  shows  the  Law  of  Mental 
Evolution,  repeating  that  of  the  Outward  Creation  in  its  progressive 
development,  the  Divine  Intent,  instant  in  every  moment  of  Time,  and 
every  impulse  of  the  Soul,  evolving  from  the  Chaos  of  Ideas  a  new 
Creation  of  Determinate  Reason,  and  furnishing  to  Mind  the  means 
wherewith  to  subdue  and  finally  to  control  its  old  enemy  but  future 
servant.  Matter. 

It  has  been  perceived  in  Mystical  Philosophy  that  in  Language  is  the 
Key  to  the  Mysteries  of  Nature.  It  was  said  among  the  Hermetics 
that  he  who  had  the  right  name  of  a  thing  could  call  and  control  the 
Spirit  of  that  thing.  The  Universal  Language  furnished  by  Universol- 
ogy,— Alwato, — discovered  by  means  of  the  Analogies  between  the  Ele- 
ments of  Sound  and  Sense,  will  furnish  the  right  name  of  everytliing, 
and  the  knowledge  of  the  right  use  of  it.  This  was,  perchance,  vir- 
tually the  Search  of  the  Alchemists  after  the  Philosopher's  Stone, 
which  was  the  dream  and  aspiration  of  so  many  great  and  good  minds, 
— an  "  Open  Sesame  "  of  Science. 

Language  is,  indeed,  the  expression  of  Thought;  but  heyond  this  it 
contains  in  the  facts  of  its  oiun  structure  the  most  definite  exhibition 
we  can  have  of  the  laws  of  that  which  inspires  or  creates  it.  "  Matter," 
says  the  Poet,  "  is  the  Tongue  of  God ;"  and,  in  like  manner,  speech 
may  be  said  to  be  the  Echo  of  Consciousness.    To  define,  establish, 

3 


XXXIV  IlSrTEODXJCTIOlS'. 

explain,  and  render  into  a  new  practical  form  of  lingual  expression, 
incontrovertibly  establishing  it,  this  subtle  relation  between  Sound  and 
Thought,  seems  a  labor  almost  beyond  the  reach  of  human  endeavor. 
With  an  unequalled  persistency  and  closeness  of  thought,  combined 
with  every  other  faculty  of  Man  necessary  to  so  great  an  effort,  Mr. 
Andrews  has  worked  out  and  solved  this  Problem,  and  the  result  is  the 
establishment  of  the  New  Universal  Science  on  the  one  hand,  and  the 
New  Universal  Language  on  the  other.  The  Basic  Outline  of  this  im- 
mense achievement  is  given  in  the  present  Avork. 

The  Book  is  a  Scientific  Epic,  and  its  effect  upon  the  Future  is  im- 
measurable to  present  apprehension.  Herein,  as  it  were,  the  whole 
thought  of  the  Past  is  brought  to  a  Focal  Point.  All  previous  Reli- 
gion, Poetry,  and  Science,  have  been  converging  towards  this,  as  to  a 
centre,  whence,  now,  under  the  guidance  of  a  definite  Knowledge  of 
Law,  they  may,  with  more  direct  purpose  and  prospect,  renew  their 
expansion  and  exertion  in  the  great  task  of  the  regeneration  of  the 
Eace.  J.  West  Nevins. 

V. 

^aper  by  ^Professor  Soyte,  (1) 

"  Washtngton,  November,  1866. 
"  I  was  speaking,  just  now,  of  my  inability  to  express  myself  satis- 
factorily ;  and  that  reminds  me  that  when  the  Speaking  and  Writing 
Forms  of  the  Universal  Language  developed  by  Universology  shall 
obtain,  it  will  be  simply  impossible  for  a  man  who  understands  them, 
not  to  be  able  to  express  any  ideas  he  has  the  capacity  to  conceive  or 
perceive ;  and  that  it  will  be  equally  impossible  for  him  to  be  misunder- 
stood by  persons  familiar  with  this  language  who  hear  him,  or  who 
read  what  he  has  written,  every  idea  and  shade  of  an  idea  having  its 
analogue  in  the  domains,  respectively,  of  sound  and  form.  It  does 
seem  to  me  as  if  the  discovery  of  a  Universal  Speaking  and  Writing 


(1)  This  paper  by  Prof.  Boyle  was  not,  like  those  which  have  preceded  it,  pre- 
pared with  any  intention  of  introducing  the  Basic  Outline  op  Universology. 
It  is  merely  an  extract  which  I  take  the  liberty  of  making  from  a  private  letter, 
expressing,  in  the  most  confidential  and  spontaneous  manner,  the  thoughts  called 
forth  by  my  own  communication  to  Mm  informing  him  that  I  had  designed,  and 
was  engaged  upon,  an  abridged  presentation  of  the  subject.  I  have  thought,  how- 
ever, that  it  might  not  be  uninteresting  to  the  reader  to  be  admitted  to  this  un- 
premeditated and  altogether  private  estimate  of  the  labors  in  question. 

The  Authob. 


IlfTEODUCTION.  XXXV 

Language — tlie  Writing  Language  at  once  ideographic  and  phonetic — 
will,  of  itself,  be  sufficient  to  convince  those  who  examine  it  intelli- 
gently of  the  Oneness  of  Law.  For  they  must  see  that  the  Metaphysics 
and  Geometry  of  the  true  language, — its  soul  and  its  body,  its  basis 
and  its  superstructure,  its  source,  purpose,  and  functions,  even  the 
forms  of  its  letters,  and  the  organs  of  the  body  which  cause  and  modify 
its  sounds, — are  analogues — 7nere  repetitions  of  one  another;  different 
phenomena  truly,  but,  in  one  sense,  identical — manifestations  of  the 
same  Law — indeed,  the  same  Spirit  of  the  same  Law,  but  with  bodies 
adapted  to  their  duties  in  their  respective  domains.  The  all-permeat- 
ing nature  of  this  language  will  necessarily  attract  even  the  most  cau- 
tious and  conservative  explorers  to  follow  it  into  one  after  another  of 
the  domains  of  thought,  being,  and  action,  to  all  of  which  they,  the 
explorers,  will  then  see  that  language  is  related  as  the  domains  them- 
selves are  related  to  each  other.  They  will  see,  in  short,  that  while 
studying  language,  they  have  been  studying  everything.  Is  not  the 
idea  magnificent  ? 

"  But,  to  change  the  subject.  In  what  state  of  preparation  is  "  The 
Basic  Outline  of  Universology "  ?  You  gave  me,  some  time  ago,  a 
brief  synopsis  of  the  plan  of  the  book,  and  Mr.  Clancy  has  since  told 
me  more  about  it.  Judging  from  your  descriptions  of  it,  I  should  say 
it  is  just  the  thing  we  want.  Mr.  Clancy  has  read  to  me  an  introduc- 
tion or  preface  prepared  by  himself — very  abstruse,  but  not  too  much 
so,  and,  I  think,  remarkably  intelligible  for  that  kind  of  writing. 
Your  book,  I  presume,  will  be  very  abstruse  also,  but  none  too  much 
so  for  a  first  work.  Universology  Proper — I  mean  Universology  con- 
sidered as  the  Basic  Science — must  be  started  from  the  Centre,  and 
must  deal  mainly  with  Abstractions.  But  I  trust  your  book  will  be 
plain — intelligible  of  its  kind.  Do  I  make  myself  understood  ? — The 
bricklayer  may  be  an  indifferent  expositor  of  his  simple  Art.  His 
instructions  to  his  apprentices  may  not  be  plain.  He  may  teach  them 
things  out  of  their  proper  order.  The  architect,  on  the  other  hand, 
should  present  the  fundamental  principles  of  his  science  so  plainly, 
each  in  its  proper  order,  and  in  language  and  by  illustration  so  intelli- 
gible, considering  the  nature  of  his  subject,  as  to  make  even  common 
minds  understand  the  general  principles  of  the  science  of  architecture 
better  than  they  were  made  to  understand  those  of  the  vulgar  art 
of  masonry  or  bricklaying  by  imperfect  teaching.  It  does  not  matter, 
I  think,  how  abstruse  your  book  may  be,  provided  your  statements  be 
clear,  your  arrangements  orderly,  and  your  general  method  of  present- 
ing the  entire  subject  attractive  to  the  class  of  men  whom  you  expect 
to  have  for  readers. 


XXXVl  IKTEODUCTION. 

*^  But,  after  all,  I  have  little  anxiety  about  your  book.  I  am  confident, 
— I  know,^that  it  will  be  just  the  thing.  It  will  be  replete  with  sug- 
gestion, and,  in  that  respect  alone,  will  be  invaluable.  A  thousand 
texts  will  be  found  in  it  from  which  to  write  lectures,  sermons,  essays, 
newspaper  articles,  etc.,  etc.,  and  upon  which  to  base  thousands  of  other 
books.  In  one  sense,  the  more  abstract  it  may  he,  the  tetter.  The 
sooner  it  is  published  the  better.  I  feel  as  if  the  world  wants  it  at  just 
this  nick  of  time,  and  that  it  will,  in  the  end,  prove  to  be  just  the  book 
that  should  have  been  written,  even  if  it  have,  for  the  first  year  or  two, 
only  a  dozen  readers  who  fully  appreciate  it.    I  wait  for  it. 

"Augustus  F.  Boxle." 


I  do  not  desire  to  be  held  responsible  for  the  individual  estimates 
which  the  preceding  writers  have  placed  upon  the  present  work.  They 
have  each  spoken  freely  as  prompted  by  their  convictions,  and  each  is 
competent  to  sustain  the  responsibility  for  his  own  views.  Still  less 
have  I  desired,  by  calling  on  them,  to  forestall  or  avoid  criticism.  On 
the  contrary,  I  should  wish,  in  the  interest  of  Scientific  Truth,  to  evoke, 
and  even,  if  it  were  necessary,  to  provoke,  the  critical  judgment  of 
others ;  while  yet  it  cannot  fail  to  be  seen  that  the  work  is,  in  a  sense, 
reviewed  before  publication  by  these  writers,  who  are,  from  the  necessity 
of  the  case,  and  for  the  present,  the  only  experts  in  the  matl^r.  The 
work,  such  as  it  is,  while  it  has  been  presented  by  my  coadjutors  rather 
with  reference  to  it  as  a  cause  of  future  effects,  is  itself,  at  the  same 
time,  an  effect  merely  of  the  general  development  of  the  age — a  natural 
outcome  of  the  stage  to  which  we  have  progi-essed  in  what  may  be 
denominated  the  scientific  growth  of  the  world. 

I  prize  these  contributions  to  the  completeness  of  the  work  in 
respect  especially  to  what  is  said,  in  several  of  the  papers,  of  Alwato, 
the  new  Universal  Scientific  Language ;  for  of  this  there  is,  otherwise, 
more  of  promise  than  of  performance.  The  explanation  of  this  fact  is 
this :  the  work,  as  originally  planned,  was  subsequently  found  to  be  too 
extensive  to  be  included  in  a  single  volume,  and,  in  fine,  a  necessity 
arose  for  a  division  of  it  in  the  middle,  into  two  distinct  works, — the 
"  Basic  Outline,"  and  the  "  Structural  Outline," — as  if  related  to  the 
foundation  and  to  the  main  elevation,  respectively,  of  an  edifice.  In  this 
latter  work  the  nature  and  possibility  of  the  new  Language  will  be  ex- 
pounded. It  is  in  view  of  this  slender  treatment  of  the  subject  in  the 
pages  which  follow  that  I  have  employed  the  feeble  and  somewhat  in- 
determinate expression  "  Preliminary  Notices  of  Alwato"  upon  the  title- 
page.    As  will  be  gathered  from  what  is  said  in  these  papers,  the  new 


INTKODUCTION.  XXXVU' 

Language  is,  in  the  strictness  of  the  term,  a  discovery,  and  not,  like  the 
somewhat  similar  enterprises  of  Bishop  Wilkins,  Vidal,  and  others,  an 
invention  or  mere  contrivance.  The  idea  is  that  there  is  a  Language 
for  the  Race,  as  thoroughly  provided  by  Nature,  and  which  was  as  really 
to  be  discovered,  as  there  was  once  a  Music  so  existent  and  to  be  dis- 
covered. Our  Music  did  not  always  exist  as  a  thing  scientifically 
known,  although  from  the  earliest  times,  doubtless,  there  w^as  some 
instinctual  development  of  the  musical  power,  answering  to  the  past 
instinctual  development  of  languages  m  the  world — prior  to  the  true 
discovery  of  the  creative  lingual  laws,  or  of  the  laws  of  true  Art-creation 
in  the  domain  of  Language.  The  difference,  here  intimated,  between 
discovery  and  invention  is  world-wide,  and  exceedingly  important  in 
this  connection,  but  must  not  induce  me  into  any  effort  at  its  develop- 
ment here. 

The  great  importance  of  Language,  and  hence  of  Philology,  as  a 
sort  of  epitome  of  and  index  to  all  other  knowledge,  has  been  alluded  to. 
It  may  then  be  matter  of  surprise  that  the  Science  of  Language  does 
not  appear  in  the  Typical  Plan  of  the  Universe  (Table  No.  7,  t.  40, 
p.  23),  nor  in  any  of  the  more  elaborate  distributions  of  the  present 
work.  The  reason  is,  that,  inasmuch  as  Language  is  a  medium  of 
inter-communication  between  Man  and  Man  in  Society,  and  not  be- 
tween Man  and  the  World  itself,  it  is — notwithstanding  its  intrinsic 
and  pivotal  importance — no  more,  from  a  general  point  of  view,  than  a 
subdivision,  and  a  somewhat  minor  subdivision,  of  Sociology,  or  the 
Science  of  Society.    This  will  appear  in  fuller  explanation  elsewhere. 

The  occasion  would  be  favorable,  except  for  the  want  of  sj)ace,  to 
forecast  somewhat  in  detail  some  of  the  practical  applications  of  Uni- 
versology,  as  they  are  anticipated,  or  known  as  it  were  in  embryo  in 
my  own  mind.  I  shall,  however,  confine  myself  to  a  single  allusion 
upon  this  class  of  subjects :  I  refer  to  the  prospective  enlargement  of 
our  knowledge  of  the  Laws  of  Health,  Hygiene,  and  Cure,  and  to  the 
perhaps  indefinite  prolongation  of  Life  through  the  higher  style  of 
scientific  investigations  which  the  new  Science  will  introduce.  A  few 
other  references  to  the  same  subject  will  be  found  in  the  body  of  the 
work.  The  novelty  and  temerity  of  such  speculations,  from  any  sci- 
entific point  of  view, — notwithstanding  they  have  always  haunted  the 
imaginations  of  men,— will  or  will  not  commend  themselves  to  the 
attention  of  the  reader,  according  to  the  organization  and  tendency  of 
his  own  mind. 

There  is  no  fact  in  Physiology  better  settled  than  that  the  true  ana- 
logue of  Human  Life  is  the  Fire  which  bums  upon  our  hearths,  or  the 
taper  which  lights  the  room.   Many  observations  would  have  confirmed 


XXXVIU  INTEODUCTION. 

the  early  observers  in  the  belief  of  the  proposition  that  a  fire  must  "  go 
out,"  or  expire,  after  a  certain  length  of  time ;  but,  by  a  better  knowl- 
edge of  the  subject,  we  come  to  know  that  there  is  no  such  necessity ; 
and  the  fact  that  fire  has  been  preserved  upon  altars  for  hundreds,  and 
perhaps  for  thousands  of  years,  may  be  to  some  minds  something  more 
than  a  fact ;  it  may  be  a  suggestive  symbolism  as  well. 

If  men  should  begin  in  this  age,  by  a  better  understanding  of  the 
Science  of  Life,  to  live  several  hundred  years  instead  of  three  score 
years  and  ten,  would  the  fact  be  a  greater  surprise  to  the  world,  or  a 
more  direct  contradiction  of  the  accepted  data  of  common  life  and  of 
scientific  theory,  than  the  discovery  of  Photography, — the  copying  of 
our  faces  by  the  pencil  of  the  Sun ;  the  magnetic  Telegraph ;  the  anni- 
hilation of  time  in  its  relations  to  distance ;  or  Spirit-manifestations, 
physical  demonstrations  evincing  heretofore  unsuspected  spiritual 
forces,  asserting  themselves  by  intelligible  signs  to  be  our  post-mortem- 
surviving  fellow-creatures  ? 

It  is  not  the  place  here  to  argue  so  gmve  a  question,  and  certainly 
nothing  but  a  thorough  study  of  the  Principles  expounded  in  this 
treatise  could  place  the  reader  m  a  fitting  condition  of  mind  fully  to 
understand  the  argument  if  it  were  made.  It  is  equally  certain  that 
neither  the  idea  of  Immortality  per  se,  nor  that  it  is  to  be  attained 
through  some  kind  of  unusual  and  strenuous  effort,  is  new  or  offensive 
to  the  mental  habits  of  the  race.  "  Strait  is  the  gate,  and  narrow  is  the 
way,  that  leads  to  life  eternal,  and  few  there  be  that  find  it."  So  also, 
there  is  not  wanting  abundant  traditional  and  scriptural  authority  for 
the  expectation  that  the  ultimate  Heaven,  or  divinized  residence  of 
Man  Immortal,  is  to  be,  not  some  distant  locality  or  attenuated  spirit- 
ual state,  but  this  Earth  m  some  perfected  or  regenerated  condition  of 
the  planet. 

Stephen  Pearl  Andrews. 

New  Tobk,  February,  1868. 


Supptementary  by  M,  A,   C. 

That  portion  of  the  foregoing  Introduction  which  was  furnished  by 
myself  was  written  prior  to  the  completion  of  the  following  work  in 
its  present  shape,  and  was  the  result  rather  of  a  pretty  thorough  course 
of  investigation  of  the  Science  from  personal  communication  with  its 
discoverer  than  of  any  great  famiharity  with  "The  Basic  Outhne"  as 


INTEODUCTIO]^-.  XXXIX 

such.  After  a  careful  perusal  of  the  "  Basic  Outline "  in  its  present 
form,  I  feel  impelled  to  make  one  or  two  suggestions  to  the  reader,  and 
the  privilege  of  doing  so  has  been  kindly  accorded  me  by  the  author. 

This  work  is  so  entirely  unique  in  its  character,  and  is  constructed, 
in  almost  all  respects,  so  differently  from  ordinary  w^orks  of  a  phi- 
losophical or  scientific  nature,  that  some  care  is  necessary  on  the  part 
of  the  reader  to  guard  himself  against  erroneous  impressions.  No 
jpro'per  estimate  of  it  can  he  formed  unless  it  be  viewed  as  a  whole,  or, 
so  to  speak,  conspectually.  While  nearly  every  part  has  an  interest  of 
its  own,  considered  in  and  of  itself,  care  should  be  taken  that  this  in- 
terest do  not  hinder  the  perception  of  the  main  and  important  fact ; 
namely,  that  it  is  the  Unity  of  Principle  found  in,  and  furnishing  the 
connection  between,  all  the  parts  which  it  is  absolutely  essential  to  seize 
in  order  to  a  proper  understanding  of  the  Science,  or  rather  of  its 
fundamental  character  even.  In  other  words,  the  characteristic  and 
mainly  valuable  element  of  this  work  is  its  Connectivity ;  it  being 
thus  in  harmony  with  its  central  postulate ;  for  it  purports  to  expound 
those  underlying  laws  which  run  through  and  connect  all  departments 
of  the  Universe ;  and  unless  a  coup  cPcsil  of  the  whole  subject  is  at- 
tained, the  time  of  the  reader  will  be  in  a  measure  misapplied  during 
its  perusal. 

Another  point :  The  reader  should  not  be  discouraged  or  deterred 
from  undertaking  the  mastery  of  the  subject  by  the  novelty  of  appear- 
ance, either  in  the  book  itself,  or  in  its  terminology.  Its  system  of 
nomenclature  is  very  simple,  and  is  easily  mastered  by  reference  to  tho 
Vocabulary,  and  especially  to  the  Commentary  on  Text  43,  pp.  26-28, 
where  the  nomenclature  is  fully  explained.  The  justification,  and  even 
the  necessity,  for  the  peculiar  and  unusual  style,  both  in  composition 
and  mechanical  execution,  will  be  found  in  the  Commentary  at  various 
points,  or  will  become  obvious  by  increased  familiarity  with  the  sub- 
ject. The  work  is  artistically  elaborated  from  this  point  of  view,  and 
is,  as  I  think  of  it,  grandly  elaborated,  so  much  so  that  it  is  almost  as 
impossible  to  judge  of  it  in  respect  to  its  higher  attributes  by  any 
fragment  or  extract,  as  it  would  be  to  judge  of  one  of  the  masterpieces 
of  a  great  artist  by  exhibiting  a  square  foot  of  surface  cut  from  his 
canvas.  M.  A.  CLAi^cy. 


NOTICE    TO    THE    READER. 

Readers  who  may  be  desirous  of  arriving  at  a  general  understanding 
of  the  purposes  and  character  of  this  work,  but  who  lack  the  leisure  or 
the  application  to  engage  with  the  severer  portions  of  the  subject,  are 
recommended  to  omit,  or  to  give  only  an  incidental  attention  to,  The 
Figured  Nomenclature,  or  System  of  Numerical  Clefs  or  Keys,  contained 
in  the  Fourth  Chapter,  and  which  is  calculated  to  give  a  rather  forbid- 
ding impression.  A  more  attractive  substitute  for  this  Technical  Ma- 
chinery will  be  furnished  in  subsequent  works,  in  the  structure  of  the 
Alwatoso  terms  themselves,  by  which  the  Several  Sciences  will  be  named, 
and  their  Relations  to  each  other  indicated  (t.  493).  Even  the  details 
of  the  parallel  distribution  of  Philosophy  and  Science,  in  the  Fourth 
Chapter,  may  be  cursorily  read,  and  not  mastered,  by  the  ordinary  reader 
or  casual  student. 

The  Vocabulary  which  follows,  contains  definitions  of  all  philosophic 
and  other  unusual  terms. 

The  letters  t,  C,  a,  are  used  as  references  to  the  Text,  Commentary, 
and  Annotation,  with  numbers  referring  to  the  Paragraphs.  The  letter 
C  or  a,  annexed  to  a  Paragraph  in  the  Text,  refers  to  the  Commentary  or 
Annotation  upon  that  particular  Paragraph  of  the  Text,  which  Paragraph 
of  the  Text  is  then  counter-referred  to,  by  its  number  at  the  beginning  of 
the  Commentary  or  Annotation  in  question. 

The  Annotation  consists  largely  of  Quotations  from  other  Authors 
and  of  Excerpts  from  my  own  earlier  and  incomplete  works  remaining 
in  manuscript.  These  latter  will  be  indicated  by  the  letters  O.  M.,  signi- 
fying Older  Manuscripts. 

Abbreviations.  Gr.  Greek,  Lat.  Latin,  Ger.  German,  Fr.  French, 
It.  Italian,  Sp.  Spanish,  San.  Sanscrit,  Eng.  English,  Str.  O.  Structural 
Outline,  cf.  (Latin,  confer),  adduce,  compare,  F.  S.  Primary  Synopsis. 

Alwato  (see  Title  Page)  is  also  denominated,  somewhat  more  techni- 
cally, TiKiWA.     (Pronounce  Ahl-wah-to,  Tee-kee-wah.) 


VOCABULARY. 


^  *  ^  "  Let  not  the  truth  you  do  feel  be  lost,  upon  either  your  heart  or  intellect, 
through  prejudice  of  that  which  you  do  not  feel ;  take  the  lesson  you  do  under- 
stand, and  give  your  author  credit  for  a  meaning  even  when  you  perceive  it  not, 
and  in  time  you  may  come  to  perceive  a  deep  truth  where  you  now  see  nothing  but 
mystic  words." — Preliminary  Essay  in  Coleridge's  Aids  to  Bejlection. 

^*  ^  "Remember  that  New  things  are  new"  and  do  not  judge  them  by  old 
standards     Sl-udy,  and  comprehend,  and  then  criticise. 

The  References  to  Text  and  Commentary  annexed  to  some  of  the  Definitions  in 
the  Vocabalary  refer  to  points  where  More  Specific  Definitions  occur,  or  Definitions 
which,  from  the  connexions  in  which  they  stand,  may  be  better  illustrated.  But,  for 
the  Complete  List  of  such  References  consult  the  Index. 

A  collective  view  of  the  terms  having  special  technical  terminations,  ar- 
ranged Alphabetically,  and  then,  in  part,  re-arranged  in  the  Order  of  the  Relation 
of  the  Ideas,  will  be  found  under  the  respective  Terminations  themselves,  at  the 
points  where  these  last  occur  Alphabetically  in  the  Vocabulary  ;  for  instance,  under 
.Ism  are  collected  the  words  Uni.  M,  Duism,  Naturism,  etc.,  classified  in  both  the 
modes  above  indicated. 

In  some  cases  the  definitions  which  are  given  are  such  only  as  relate  to  new,  and 
the  JJnimrsologically  technical,  meanings  of  the  words,  while  the  same  words  have 
other  and  ordinary  meanings,  for  which  the  ordinary  Dictionary  may  be  consulted. 

A. 

Ab  Ovo,  (Latin),  from  the  Q^g^  from  the  eludes  all  "variableness  or  shadow  of  turn- 

Qrigin  or  beginning.  ing ;"  the  extremest  aspect  of  the  Absolute 

Absolute,  The,  1.  The  Ideal  Substratum o^  negating  all  differentiation;    see   Absolute, 

Behig ;  that  which  puts  forth  Manifestations  or  The,  I. 

exhibits  Phenomena ;  Keal  Being  ;  The  Esse  as,  Absolutoid;  see -Oid. 

contrasted  with  The  Exlstere  ;  in  this  sense,  Absolutolooy  ;  see  -Ology. 

itself,  however,  a  Mere  Ideal  Aspect  of  Being,  Absteact,  The,  The  Domain  of  Pure  Ideas, 

equal  (on  Keflexion)  to  Nothing,  while  yet  such  as  we  have  in  thinking  of  mere  Num- 

conceived  of  as  The  Fositke  Something,  or  bers  or  Forms,  or  of  laws,  Truths,  or  Frin- 

the  Undifferentiated  Unity  back  of  the  Some-  ciples,   drawn  apart   or    separated  from  the 

thing  and  the  Notliing  (t.  753) ;  II.   Univer-  thought  of  any  ohject  or  objects  ;    as  wlien  we 

sal  and  Necessary  Truth,   Axiomatic  Truth,  say  t/wo,  instead   of  two   things ;   applied  by 

The  Scientismal  Absolute,  and  III.  The  Total  Spencer  to  a  Grand  Department  of  the  Sci- 

Complex  of  Being,  Substrate  and  Phenomena ;  ences,    including    Mathematics    and    Logic. 

Omni-variant  Reality,  (a.  5,  t.  267.)  {Lat.  Ab{s),  from;  traho,  to  dbaw.)    See  Con- 

Absolutism  ;  see -Ism.  crete  and  Ab,<itf'act- Concrete. 

Absoluto- Absolute,    The,   The  Absolute  Abstbaot-Concbete,  Spencer's  term  for  the 

in  its  most  rigorous  sense  ;    that  which  ex-  Group  of  Sciences  of  which  ChemistryT^e- 


xlii 


VOCABULAKT. 


hanics  and  Physics  are  tlie  Types.    See  Ab- 
Li-uct  and  Concrete. 

Abstkact-Cobtcretism  ;  see  -Ism. 

x\bstract-Concbetismus  ;  see  -ismtjs. 

Abstbact-Concketology  ;  see  -Ology. 

Abstractism  ;  see -Ism. 

Abstbactismus  ;  see  -isMus. 

Abstiiactoid  ;  see  -Oid. 

Abstracxology  ;  see  -Oloqy. 

Absurdissima  (Latin),  most  absurd. 

AcTioNOLOGY ;  scc  -Ology. 

Adjectivity,  Phenomenality ;  the  property 
01  being  an  Attribute. 

Adjectivoid  ;  see  -Oid. 

Adjeotoid  ;  see  -Oip. 

Adultismus  ;  see  -Ismus. 

Affection  ;  see  Feeling. 

Affinity,  a  meeting  at  boundaries,  t.  847. 

A  Fbonte,  (Latin),  from  above  and  before ; 
see  a  prio7'i,  a  tergo,  a  posteriori. 

All-Differentiated,  infinitely  diversified. 

-Alogy,  connecting  vowel  a  for  o;  see 
-Ology. 

Altruistic,  benevolent,  devoted  to  the  good 
of  others,  contrasts  with  Egoistic  (selfish), 
Comte ;  (Lat.  alier,  other.) 

Altruism  ;  see  -Ism. 

Alwato,  or  Tikiwa,  (pronounced  Ahl~wah- 
to  and  Tee-kee-wah)^  The  Newly  discovered 
Scientific  Universal  Language,  resulting  from 
the  Principles  of  Universology. 

Alwatoso,  Adjective  from  Alwato  ;  relat- 
ing to  Alwato  the  New  Scientific  Universal 
Language. 

Alwatoli,  (-lee),  Adverb  from  Alwato: 
after  the  manner,  or  in  the  style,  of  Ahvato 
the  New  Scientific  Universal  Language. 

Ambi-Directional,  extending  in  the  two 
opposite  directions,  as  the  arms  or  radii  of  a 
diameter  from  a  centre,  (Lat.  umbo,  both, 
and  directio,  Direction.) 

Ambigu  (pi.  ambigu's),  a  term  appHed  to 
the  three  weak  consonant-sounds  h,  y,  w. 

Amplexus,  (Latin),  an  embrace,  a  folding 
round. 

Analogic,  the  Science  of  Analogy ;  related 
(especially)  to  Co-Existences,  Solidarity,  and 
Space,  as  (Cata-)  logic  is  related  (especially) 
to  Co-Sequences,  Continuity,  and  Time,  (t. 
321,   and  Commentary.)     (Gr.  ana,  among; 

logoS^  RATIO,  PROPORTION.) 

Analogically,  echoing;  as  from  one  do- 
main to  another ;  of  a  part,  in  one,  answering 
to  a  corresponding  part,  in  another. 

Analogicismus  ;  see -Ismus. 


Analogue,  Thing,  Idea,  or  Point  of  View, 
whicii  echoes,  in  one  Domain  of  Being,  to 
one  which  corresponds  with,  or  is  analogous 
to  it,  in  another  Domain,  and  which  is,  then, 
in  term,  its  Analogue. 

Analogy,  an  underlying  Identity  or  Like- 
ness in  Objects  or  Spheres  which  are  super- 
ficially diftcrent ,  an  echo  of  Similarity  in  all 
Spheres  of  Being,  based  on  the  Unity  of  Law ; 
Buch  that  it  renders  a  Science  of  the  Universe 
possible  (t.  59) ;  see  Correspondence. 

Analysis,  a  separating  of  Elements  or 
Parts ;  Differentiation ;  Duism ;  used  by 
Comte  for  a  Disruptive  and  Eevolutionary 
stage  of  Society  ;  The  Higher  Mathematics ; 
Induction  as  a  Scientific  Method,  (a.  12-14,  t. 
198.)    (Gr.  ana,  among  ;  luo,  to  loosen.) 

Analytic(al),  relating  to  Abstract  Ele- 
ments, to  the  Necessary  Truths  or  Fundamen- 
tal Axioms  of  Being ;  to  the  Internal  and  Oc- 
cult or  Recondite  Grounds  of  Generalization, 
matters  of  exact  discovery,  as  contrasted 
with  Encyclopeedic  or  Broad  Generalizations 
grounded  on  the  facts  of  observation ;  used 
also  for  Inductive  ;  see  Analysis. 

Analytical  Generalizations,  Generali- 
zations founded  on  Analysis  and  the  Dis- 
covery of  Necessary  Laws,  which  rule  as  well 
in  the  Least  Particular,  as  in  The  Largest 
Sphere  (t.  1012) ;  see  Observational  General- 
izations. 

Analytismal  ;  see  -Ismal. 

Analytoid  ;  see  -Oid. 

Anastasis,  resurrection ;  {Qr.ana  up,  stasis 
a  placing. 

Angulism  ;  see  -Ism. 

Animism  ;  see  -Ism. 

Anoetic,  Unknowable,  Ferrier,  (Gr.  a  pri- 
vative, noetos,  Know  ABLE.) 

Anthropism;  see -Ism. 

Anthropoid  ;  see  -Oid. 

Anthropology  ;  see  -Ology. 

Antithet,  an  Entical  or  Eeal  Counterpart, 
as  an  Opposite  Hemisphere,  or  as  a  Partner 
in  Marriage  or  in  the  Dance  ;  contrasts  with 
Thet,  that  which  is  first  considered  and  is 
then  so  counterparted.  (t.  379.) 

Antithetical,  Opposed,  or  Contrasted; 
opposite  to,  and  contrasted  Avith,  but  coiTe- 
lated ;  (G.  anti,  over,  against,  and  tithemi, 

TO  put  or  PLACE.) 

Ante-natal,  previous  to  birth ;  that  which 
relates  to  the  foetal  life. 

Anthropic,  relatinf^  to  man  ;  in  the  human 
shape  (when  applied  to  Form),  (t.  964.) 


VOCABULARY 


xliii 


Antheopism  ;  see  -Ism. 

Anthkopo-Corporologt  ;  see  -Ologt. 

Anthbopo-Mentology  ;  see  -Ology. 

Anthropoidule,  a  little  anthropoid ;  see 
Anthropoid,  under  -Oid. 

Anthropology  ;  see  -Ology. 

Anthropomorphism  ;  see  -Ism. 

AoBisTos  DuAs,  defined,  a.  24,  t.  204. 

Apeiron,  (Greek),  Unlimited. 

Appetology  ;  see  -Ology. 

A  POSTERIORI,  from  behind  and  telow; 
from  Principles  gathered  by  observation  ;  the 
Method  in  Science  which  proceeds  from  Ob- 
servations of  Facts  to  Principles  and  Laws, 
(Lat.  a,  PROM ;  posterior,  after,  or  behind)  ; 
see  a  tergo,  a  priori,  a  fronte. 

A  PRIORI,  from  before  and  above ;  from 
Principles  assumed  as  absolutely  true  ;  the 
Method  in  Philosophy  and  Science  which 
proceeds  from  Principles  to  Facts  ;  (Lat.  a, 
FROM ;  frior,  first,  or  front)  ;  see  a  poste- 
riori., a  fronte,  a  tergo. 

Arbitrism  ;  see  -Ism. 

Arbitrismal  ;  see  -Ismal. 

Arbitrismology  ;  see  -Ology. 

Arbitrismus  ;  see  -Ismus. 

Arcana,  (Latin,  PI.  of  arcanum),  Secrets, 
hidden  or  obscure  truths. 

"Arcana  Ccelestia,"  (Latin),  Heavenly 
Secrets ;  the  title  of  Swedenborg's  principal 
work. 

Arcanum,  (Latin),  something  hidden  or 
secret ;  a  secret,  something  to  be  revealed. 

Archetypes,  Initial  Type-Forms;  see 
Ideal  Type-Form ;  (Gr.  arcJie^  primacy  ; 
tupos,  Type.) 

Area,  a  surface  included  within  given 
lines,  (t.  824.) 

Argument,  anything  duly  constituted  in 
Trigrade  Development,  (t.  594). 

Art,  Movement,  Action,  Doing,  Perfor- 
mance, Perfection;  The  stage  of  Tasteful 
Modification,  after  that  of  Primitive  Crudity, 
(Nature),  and  that  of  Intellectual  Kectification 


(Science) ;  Doing,  especially  doing  well  or 
right,,  in  every  department  of  human  ac- 
tivity.) 

Articulation,  little  jointing ;  distinct  and 
seriated  statement,  (Lat.  articuhis,  a  little 
joint.) 

Artism  ;  see  -Ism. 

Artismology  ;  see  -Ology. 

Artismus  ;  see  -Ismus. 

Arto-Concretism  ;  see  -Ism. 

Arto-Philosophy,  The  Philosophy  which 
results  from  the  interblending  of  Naturo- 
Metaphysics  and  Sciento-Philosophy,  which 
see. 

Artoid  ;  see  -Oid. 

Ascendants,  Ancestry,  t.  980. 

Aspect,  side-surface,  -look,  or  -view;  a 
mode  of  looking  at  a  subject. 

Aspectual,  relating  to  an  Aspect  or  Phase 
of  Being,  not  to  the  Entity,  or  Being  as 
such. 

A  Tergo,  from  behind;  (Lat.  a,  from; 
tergum,  the  Back)  ;  see  a  fronte,  a  priori,  a 
posteriori. 

Atomists,  ancient  Greek  Philosophers  who 
held  to  a  theory  resembling  the  Atomic 
theory  of  Dal  ton. 

Attenuations,  minutenesses,  thinned  out 
or  refined  states  of  Being. 

Attributions,  properties,  predicates. 

Autonomy,  Self-government,  (Gr.  autos, 
SELF,  and  nomos,  Law.) 

Axial,  Diametrical,  in  a  standard  or  other 
primitive  sense,  passing  through  the  centre  in 
any  of  the  three  dimensions,  so  forming  an 
Axis  or  line  of  departure  from  which  de- 
clination and  inclination,  Interprodimension- 
ality,  may  then  be  reckoned,  by  Degrees. 

Axiom,  (Greek,  pi.  Axioms  or  Axiom- 
ata),  a  self-evident  truth,  adopted  in  any 
science  as  a  base-line  from  which  the  sub- 
sequent reasonings  take  their  departure. 

Axiomatic,  self-evident. 

Axis,  an  Axial  Line ;  see  Axial.  • 


B. 


Baeology  ;  see  -Ology. 

Basic,  fundamental. 

"  Becoming,"  The,  that  which  is  perpet- 
ually coming  to  be,  and  ceasing  to  he,  Ex- 
istence in  respect  to  Time  and  Succession  ; 
see  *'  Existence,"  and  "  Movement." 

Bi-CoMPouND,     doubly    compound,    com- 


pound in  a  higher  degree  than  the  first  and 
ordinary  stage  of  composition. 

Bi-FUROATioN,  branching  into  two,  like  a 
fork ;  (Lat.  hi  or  bis,  twice  or  double  ;  furca, 

a  FORK.) 

Pi-lateral,    two-sided ;    (Lat.   U  or  lis, 
twice  or  DOUBLE,  latus  a  side. 


xliv 


VOCABULAEY. 


Ei-Tbikaceia,  The  Triangular  shape  of  tlie 
Isle  of  Man,  aud  of  Sicily,  has  suggested,  as 
their  escutcheon,  Three  Human  Legs  united 
at  top,  and  pointing  in  different  directions. 
This  figure  is  called  Trinacria :  Bi-Trinaeria, 
the  double  of  this  figure,  may  be  used  to  de- 
note the  figure  constituted  by  the  Three  Axes 
of  the  Great  Globe  of  Space,  two  of  them 
uniting  The  Four  Cardinal  Points,  and  one 


uniting  the  Zenith  and  Nadir;  these  Six 
Arms  (or  Legs),  going  out  from  the  common 
centre,  are  what  is  meant  by  Bi-Tririacria, 

Biology  ;  see  -Ology. 

Bbahm,  The  Absolute,  personified  as  God, 
in  the  Hindoo  Philosophy. 

Bbahma,  one  of  the  persons  of  the  Hindoo 
Trinity. 


c. 


Calculus,  (Latin,  PI.  Calculi),  a  method 
of  Calculation ;  The  Higher  Mathematics ; 
see  Atialysis. 

Calorification,  production  of  Heat. 

Canon,  (Latin),  Law,  Eule,  or  Kegulator. 

Caedinal,  Hinge-wise,  (Lat.  Cardo,  a 
Hinge)  ;  Pivotal,  Capital,  Chief;  applied  to 
the  Principal  Series  of  Numbers ;  see  Car- 
dinism,  Ordinisra,  Ordinarism. 

Cardinality,  the  Property  of  being  Car- 
dinal, or  chief. 

Cardinarism  ;  see  -Tsm. 

Cardinaey,  Transcendental,  which  see. 
Contrasts  with  Ordinary;  related  to  the 
Cardinal  Numbers  as  Ordinary  to  the  Ordinal 
Numbers ;  see  Ordinary,  Fractionary,  Lite- 
grary  ;  Equismal,  Inequismal,  (t.  478.) 

Caedinated,  Hinged  ;  arranged  in  a  hinge- 
wise  order  or  manner ;  see  Cardiuism. 

Caedinism  ;  see  -Ism. 

Cardinismal  ;  see  -Ismal. 

Cardinismic  ;  see  -Ismio. 

Cardinismus  ;  see  -Ismxjs. 

Cardinoid  ;  see  -Oid. 

Carpus,  the  part  of  the  skeleton  which 
forms  the  wrist,  between  the  fore  arm  and 
the  hand. 

Catalogic,  Ordinary  Logic ;  Syllogistic  or 
School  Logic  ;  related  to  Continuity,  or  Suc- 
cession in  Time ;  see  Analogic. 

Catalogicismus  ;  see  -Ismus. 

Catholic,  Universal ;  Perpetual ;  (Gr.  Ka- 
tTioUkos,  Geneeal,  Univeesal  ;  Unchang- 
ing, Perpetual.) 

The  primary  meaning  of  the  term  Catholic 
is  Universal  in  Space,  but  its  secondary 
meaning  is  Unchanging,  or  Universal  in 
Time.  The  Greek  word  unifies  in  meaning 
both  of  these  definitions.  The  New  Catholic 
Church,  instituted  now,  and  for  the  Future, 
is,  therefore,  only  New  in  the  sense  that  it  is 
a  new  Unfolding  and  Dispensation  of  Prin- 
ciples which  are  eternal ;   new  Relatively  to 


the  Old  (or  Poman)  Catholic  Church  and 
the  Protestant  Divergency,  only  in  the  sense 
in  which  they  are  new,  relatively  to  Judaism 
and  still  older  Eeligions ;  while  yet  the  Fun- 
damental Principles  underlying  the  whole 
Eeligious  Development,  the  Catholicity  of  all 
Space  and  all  Time,  are  universal  and  un- 
changing, and,  in  that  recondite  and  pro- 
found sense,  infallible.    See  Catholic  Church, 

Catholic  Church,  The  New;  The  New 
Church  Organization  and  Order;  the  New 
Eeligious  Dispensation  aud  Development; 
spontaneously  emerging  from,  on  the  one 
hand,  the  Centralizing,  and  from,  on  the 
other,  the  Divergent  Eeligions  and  Dispensa- 
tions of  the  Past ;  but  now  for  the  first  time 
definitely  founded  and  constituted,  or  to  be 
constituted,  in  the  scientific  Discoveries  of 
Universology,  in  the  Broad  and  Integrating 
Generalizations  of  the  Philosophy  of  Integral- 
ism,  and  in  the  Practical  Organic  Potency 
of  Pantarchal  Order  and  Administration. 

The  Old  Catholicism  is  the  Centering  Stem 
of  the  Eeligious  Development  of  Christendom, 
but  sins  in  the  direction  of  becoming  a  merely 
Eepi-essive  Spiritual  Despotism.  Protestant- 
ism, with  its  logical  dependencies.  Infidelity 
and  Atheium,  is  symbolized  in  the  Eadiating 
and  Ascending  Branches  of  The  Common 
Tree.  The  Older  Eeligions  are  the  hidden, 
and  grovelling,  but  indispensable  Eoot ;  Ar- 
bitrary and  Hierarchical,  as  in  the  Eeligions 
of  Egypt  and  Hindostan,  or  else  Eational,  Free 
and  Protestant-like,  as  in  the  Tau-i^va.  of 
China,  repeating  inversely— as  Tap-root  or 
-Eoots,  and  Eadicles — the  Ascending  Unism 
and  DuisM.  Tlie  New  Catholicism  is  The 
Totality  of  the  Tree,  Eoot,  Eootlets,  Stem, 
Branches  and  Twigs,  reconciled  in  their 
finally  recognized  Entirety,  and  culminating  in 
The  Flowering,  and  the  twelve-fold  Fruitage, 
of  this  Tree  of  the  Ages.  "  And  he  showed 
me  a  pure  Eiver   of  the  Water   of  Life, 


VOCABTJLARY. 


xlv 


[Truth?]  clear  as  crystal  [lucidly  proven?] 
proceeding  out  of  the  throi^e  of  God  and  the 
Lamb,"  [The  central  fountain  of  Truth  and 
Goodness.]  In  the  midst  of  the  street  of  it^ 
[The  Grandis  Ordo  Eventunm^  Ordinality,  On- 
going, in  Time],  ando?i  either  side  of  it,  [Car- 
dinality, Cardinated  or  Side-wise  arrange- 
ment, in  Space],  was  there  The  Tree  of  Life, 
which  bore  twelve  manner  of  fruits  f  Spacic 
Distribution,  Co-existences,  in  Scale  of  Twelve], 
and  yielded  her  fruit  every  month,  [Tem- 
pic  Distribution,  Co-Sequences,  in  Scale  of 
Twelve] ;  and  the  leaves  of  the  Tree  were 
for  the  healing  of  the  Nations."  Re- 
velations, xxii,  1,  2,  3.  See  Catholic,  Catholic 
Church,  The  Old  ;  Cardiuism,  and  Ordinism, 
Grandis  Ordo  Eventuum,  Collateration. 

Catholic  Church.  The  Old,  (or  Eoraan), 
The  Central  or  Mother  Ciiurch  of  Christen- 
dom, concentering,  unifying,  or,  technically, 
Unismal  in  Organization,  Faith,  Policy,  and 
Aspiration ;  contrasted  in  character  with  the 
Divergency  and  Sectarian  Tendencies  of  Pro- 
testantism, which  is  technically  Duismal. 
Both  are  destined  to  mutual  Reconciliation 
and  final  Harmony  in  the  Higher,  Pivoted, 
Omnivariant  Unity,  or,  technically,  in  the  In- 
tegrative Trinism,  of  the  New  Catholic  Church 
of  the  Future.  America  is  destined,  rehict 
as  we  may,  to  be  extensively  permeated  by 
Institutional  influences  derived  from  Eome; 
and  the  Old  World  is,  at  the  same  time,  des- 
tined, in  like  manner,  to  be  thoroughly  im- 
bued with  American,  Republican,  and  Pro- 
testant tendencies ;  the  two  counteracting  and 
interblending  currents  of  development  ulti- 
mating  in  a  Higher  Composite  Development 
than  any  which  the  world  has  heretofore 
reached,  or  could  otherwise  attain  to.  The 
spirit  of  the  Roman  Catholic  Church,  brought 
into  constant  attrition  with  the  mental  and 
political  emancipation  of  the  New  Age,  and 
of  the  West,  however  identical  her  constitu- 
tion may  be  in  Fundamentals,  can  never  be 
the  same  as  it  was  in  the  early,  the  middle,  or 
the  recent  ages  ;  and,  on  the  other  hand,  the 
ultra  Self- Assertion  and  determined  Individ- 
ualism of  German  Rationalism  and  American 
Republicanism  will  undergo  the  requisite 
modification  under  the  deferential  and  de- 
vout tendencies  of  Antiquity  and  the  Eastern 
World.  Europe,  Asia,  and  Africa  will  gain 
the  Divergent  Individuality  which  frees  from 
excessive  constraint,  and  America  the  Con- 
vergeni  Individuality,  the  worshipful  respect 


for  all  true  authority,  and  the  acceptance  of 
discipline  and  subordination,  which  she,  in 
turn,  needs.  The  authorities  of  the  Old 
Catholic  Church  (in  order  not  to  find  them- 
selves hereafter  placed  in  a  false  position) 
should  be  cautious  not  prematurely  or  incon- 
siderately to  repugn  the  Dogma  of  the  New 
Catholic  Church,  to  which  the  Old  Church 
will  have,  in  the  end,  to  defer — the  seemingly 
new  Dogma  being  no  other  than  a  logical  re- 
turn, upon  a  higher  plane,  rationally  and  in- 
telligently, to  the  fundamental  positions  of 
the  Old  Church,  vindicating  the  infallibility 
of  her  instinctual  wisdom  in  a  better  sense 
than  any  past  understanding  of  the  subject 
could  do.  The  Old,  or  Mother  Church,  is 
destined,  in  fine,  ultimately  to  blend  with, 
and  to  become  a  recognized,  loyal,  and  con- 
stituent portion,  merely,  of,  the  larger,  Uni- 
variant,  and  final  Catholicity,  (t.  1123.)  See 
Catholic  Church,  The  New ;  Catholic ;  Car- 
dinal, and  Cardinism  under  -Ism  ;  Univariety, 
Index,  Words,  Divergent  Individuality,  and 
Convergent  Individuality. 

Celestial,  heavenly,  (Lat.  Codum,  Hea- 
ven.) 

Celestioid  ;  see  -Oin. 

Cephalization,  the  production  or  supply 
of  a  head,  as  in  animals  which  have  attained 
to  that  governing  appendage.  (Gr.  Kephale, 
Head.) 

Cerebral,  what  relates  to  the  Brain.  (Lat. 
Cerebrum,  tJieB-RAiN.) 

Chalaza,  in  Embryology,  a  twisted  cord 
which  connects  the  yolk  with  the  apex  of  the 
shell  of  the  egg. 

Chaos,  the  Primal  Confusion  of  Things, 
or  of  the  Elements  out  of  which  Things 
were  to  be  formed. 

Circlism;  see  -Ism. 

CiTRANALTSis,  Analysis  of  the  minor  or 
incomplete  order ;  see  Citranalytical. 

CiTR ANALYTICAL,  analytical  in  a  minor  or 
imperfect  degree,  contrasts  with  ultranaly- 
tical.  (c.  5,  t,  345.) 

Classification,  the  act  of  forming  into  a 
Class  or  Classes ;  distribution  into  sets,  sorts, 
or  ranks. 

Classiologt  ;  see  -Oloqt. 

Clavicle,  the  collar  bone. 

Clef,  a  Figure,  or  other  Character  or  Key, 
selected  to  denote  a  Class  or  Domain. 

Coccyx,  the  tapering  small  column  or 
series  of  bones  which  forms  the  continua- 
tion   downward    from    the    sacrum  to  the 


xlvi 


VOCABULAET. 


eirtremity  of  the  entire  bony  column  of  the 
trunk. 

C0-KXI8TENCE8,  Different  Phenomena  which 
occur  in  the  same  instant  of  Time,  and  are 
hence,  as  it  were,  extended  side-hy-side-wise, 
in  Space,  as  if  the  Progress  of  Events  were, 
for  the  Moment,  arrested,  or  as  if  the  Uni- 
verse were  stationary  in  Space,  without  Mo- 
tion in  Time  ;  see  Co-Sequences. 

CoHEBENT,  adhering  together  ;  cardinated 
and  pivoted. 

Coincidence,  Eepetitive  Analogy,  (c.  12,  t. 
603.) 

CoL-LATERATioN,  side-hy-sidenesB ;  see  Co- 
existences. 

COMPABATOID  ;    SCC  -OlD. 
COMPAROLOGY  ;    SCC  -OlOGT. 

Composite,  the  high  artistic  Mikton^'WiQ 
state  of  combined  Principles  harmonized 
with  each  other. 

Composition,  in  the  sense  of  the  Artist; 
the  designing,  and  the  harmonic  combination 
of  the  parts,  of  a  picture  or  other  work  of 
art. 

C0MPO8ITY,  the  state  of  being  compounded 
or  made  up  of  different  factors  or  elements. 

CoMTEAN,  relating  to  Comte  (Auguste),  and 
his  Philosophy. 

Conation,  an  effort  towards  action ;  the 
term  which  the  Metaphysicians  employ  to  de- 
note the  active  attribute  of  the  mind  ;  in- 
cludes Will  and  Desire.  (Lat.  Conor,  to  un- 
dertake, attempt,  try.) 

Concrete,  The,  the  Domain  of  Real  Objects 
or  Things,  as  distinguished  from  that  of  Pure 
Ideas  ;  applied  by  Spencer  to  the  Grand  De- 
partment of  the  Sciences  which  deal  with  real 
objects,  Mineral,  Vegetable,  Animal,  (not 
mere  Substances  as  Chemistiy,  nor  Pure  Ideas 
as  Logic.)  (liat.  Con,  with  Gresco,  to  grow, 
— GROWN  together.)  Scc  Abstruct,  and  Ab- 
stract Concrete. 

CoNCRETisM ;  see  -Ism. 

CONCRETISMUS  ;    SCC  -ISMUS. 

CoNCREToiD  ;  see  -Oid. 
Conoretology  ;  see  -Ologt. 
Conditioned,   The,    contrasted  with  The 
Unconditioned,  (t.  240.) 

CONDITIONISMTJS  ;    SCC  -TsMUS. 

CoNDiTJONOiD ;  see  -Oid. 

Congeries,  a  collection  of  various  objects 
or  atoms  in  one  mass  or  aggregate. 

Consensus  Animobum,  (Latin),  the  consent 
of  (different)  minds. 

Conservatism;  see -Ism. 


Conservative,  tending  to  conserve,  pre- 
serve, or  guard  things  in  the  condition  in 
which  they  are ;  construed  by  Progressionists 
as  opposed  to  Progression,  and  by  Conserva- 
tives, themselves,  as  opposed  to  Innovation 
and  Destructive  Kadicahsm. 

Consistency,  the  degree  of  thickness  or 
density  of  any  substance  or  stuff,  (t.  63,  675) ; 
the  composity  of  Existence  and  Movement  in 
the  Universe  at  large,  (t.  666.) 

Conspectuaxly,  as  one  thing  seen  in  all  its 
parts. 

CoNSTANT-iAL,  related  to  Constants,  in 
Mathematics,  and  what  is  Analogous  with 
them ;   contrasts  with  Fluctional ;    see  Static. 

Content,  in  Philosophy,  that  which  is  held 
or  contained ;  see  Continent.  (Lat.  Con,  with  ; 
teneo,  to  hold.) 

Continent,  that  which  holds  or  contains  ; 
see  Content.  The  Content  is  enclosed  with- 
in or  sustained  upon  the  Continent. 

Continuity,  the  Conditions  of  Being  which 
relate  to  Time  and  Co-Sequences ;  as  the 
Successional  Relations  of  Humanity,  making 
the  Historical  Unity  of  the  Pace,  from  the 
earliest  to  the  latest  times. 

Convergent,  tending  towards  Centricity 
and  Unity. 

Convergo-Divergent,  converging  on  a 
Centre,  in  one  drift  of  direction,  and  diverging 
from  the  same  centre,  viewed  in  the  opposite 
drift  of  direction  ;    see  Divergo-Convcrgent. 

Conversion,  change,  turning  about,  or  the- 
other-eud-first.  (Lat.  con,  with,  and  verto,  to 

TURN.) 

Convertible,  capable  of  undergoing  change. 

Convertible  Identity,  the  idea  that  All 
Things  are  x\ll  Things  else,  or  that  they  differ 
only  in  degree,  and  may  be  converted  or 
changed  into  each  other. 

Co-ordination,  orderly  arrangement ;  side- 
by-sideness. 

CoBPORA  Cavernosa,  (Latin),  anatomical 
name  for  the  bodies  which  compose  the  mass 
of  the  penis. 

CoRPOROLOGY ;  scc  -Ology. 

Corpus,  (Latin  for  body,  whence  English, 
corpse),  the  dead  body. 

Correlation,  Tendential  Analogy,  (c.  12, 
t.  503.) 

Correlative,  (con-relative),  reciprocally 
answering  to. 

Correspondences,  Echoes  of  Similarity 
through  different  Domains  of  Being;  see 
Analogue. 


VOCABULAKY. 


xlvii 


Co-Sequences,  Phenomena  which  occur  in 
succession,  or  one  after  the  other,  in  Time ; 
gee  Co-Existences. 

CosMioAL,  relating  to  the  Cosmos  or  Ob- 
jective World ;  see  Cosmos. 

CosMisM ;  see  -Ism. 

Cosmogony,  the  genetic  origin  or  cre- 
ation of  the  World,  or  of  Worlds ;  or  of 
the  Universe.    (Gr.  Cosmos,   Wosld  ;  Oone, 

OFFSPBINO.) 

CosMOLOorcAL ;  see  -Ologt. 

Cosmology  ;  see  -Olooy. 

Cosmos,  (Greek),  World,  The  World,  as 
discriminated  from  Man,  or  the  rational  in- 
habitants of  the  world. 

Coup  d'CEil,  (French),  a  glance  of  the  eye, 
ft  mere  slight  view. 


Ceanioscopy,  the  phrenological  method  of 
reading  character  by  the  "bumps."  (Gr. 
Kranion,  the  Skull  ;  skopeo,  to  look.) 

Crassitudes,  thick,  heavy  things. 

Cbedo,  (Lutin),  I  believe  ;  a  Creed,  a  for- 
mula of  Faith. 

Ceuclal,  in  the  shape  of  a  cross ;  severely 
testing.  (Lat.  crux,  a  Cboss.) 

Cuboid  ;  see  -Oid. 

Cubule  ;  a  little  cube. 

Culture,  cultivation,  ripening,  polish,  im- 
provement. 

CuLTus,  worship;  instituted  worship  for 
the  culture  of  souls. 

CuERicuLUM,  (Latin),  a  little  course  or  oar 
reer. 

CuBVisM ;  see  -Ism. 


Deciduous,  falhng  away,  applied  to  the 
milk  teeth  or  first  set  of  teeth  of  the  child. 

Decussating,  crossing ;  generally  at  acute 
angles ;  see  Decussation. 

Decussation,  a  crossing,  generally  at  acute 
angles,  as  the  nerve-fibres,  at  the  punctum 
vitce,  from  the  right  and  left  hemispheres  of 
the  brain  to  the  opposite  sides  of  the  body. 

Deduction,  the  Method  in  Science  which 
proceeds  from  Principles  and  Established 
Scientific  Laws  to  Facts  ;  contrasts  with  In- 
duction. There  is  an  Anticipatory  and  Pseudo- 
Deductive  Method,  from  the  use  of  which, 
prior  to  the  establishment  of  the  Inductive 
or  Baconian  Method,  the  term  Deduction  was 
brought  into  a  disrepute,  in  the  Scientific 
World,  from  which  it  is  now  recovering  by 
the  restoration  of  a  legitimate  use  of  the  term. 

Deductive,  relating  to  Deduction,  or  the 
Deductive  Method;  see  Induction. 

Determinations,  pointings  in  different 
directions,  as  Kight  and  Left,  etc. 

Determinism  ;  see  -Ism. 

Determinismus  ;  see  -Ismus. 

DEUT(EB)o-Christian,  1.  relating  to  the  New 
or  Second  Cliristian  Dispensation,  resulting 
from  the  full  admission  and  the  excessive 
magnification  of  the  Principle  of  Eationality ; 
and  from  the  Element  of  Knowledge  as  com- 
pletely replacing  Faith,  Transitional.  2.  The 
same  as  lapping  over  upon,  and  substantially, 
or  in  preponderance,  characterizing  and  gov- 
erning the  Trito-Christian,  or  Final  Christian 
and  Eeligious  Dispensation    and    Develop- 


ment, which  will,  nevertheless,  reinstate,  in 
subdominance,  the  Element  of  Faith,  (c.  28, 
1. 136.)  (Gr.  JDeuteros,  Second)  ;  see  Proto- 
Christian  and  Trito-Christian. 

Deut(er)o-Christlanism;  see -Ism. 

Deut(er)o-Christianismus  ;  see  -Ismus. 

Deut:^er)o-Religionism  ;  see  -Ism. 

Deut(er)o-Eeligionismus  ;  see  -Ismus. 

Deut(er'o-Eeligious,  relating  to  the  sec- 
ond or  Transitional  Grand  Eeligious  Stage  in 
the  World,  affecting  especially  the  Present 
Age ;  see  Deutero-Christian. 

Deut(eb)o-Social,  relating  to  the  Present 
Transitional  Age  ;  see  Deutero-Christian,  and 
Deutero-Eel  igious . 

Deut(er)o-Societism  ;  see  -Ism. 

Deut(er)o-Societismus  ;  see  -Ismus. 

Deuto  ;  see  Deutero. 

Diagram,  a  figure  delineated  for  the  pur- 
poses of  illustration  or  demonstration. 

Diagrammatic,  relating  to  a  diagram,  or  to 
diagrams. 

Dialectic  (-.il,  adj.),  pertaining  to  dis- 
cussion or  a  two-sided  view  of  things,  or  to 
any  Cardinismal  Arrangement ;  (subs.),  The 
Logic  of  Discussion,  or  Two-Sided  Eeason- 
ing ;  or  of  Double  View.  (Gr.  dia,  right 
THROUGH,  thorough;  lejo,  TO  speak;)  (t. 
329.) 

DiAMAGNETISM  ;   SCC  -ISM. 

Diametrical,  through  the  centre,  (Gr. 
dia,  through;  metron,  Measure.) 

Diamitrid,  an  embodied  Diameter,  as  a 
real  Shaft  or  axis,  (c.  7,  t.  43.) 


xl/iii 


VOCABULAKY. 


DiAMiTEiT,  an  Abstract  Linear  Diameter. 

Diastole,  the  dilatation  of  the  heart,  au- 
ricles, and  arteries,  opposed  to  systole^  or  con- 
traction ;  the  two  completing  the  Rhythmical 
Movement. 

DiFFEEENTiAJL,  causinpf  or  producing  diflfer- 
ence ;  relating  to  difference  ;  in  Mathematics, 
applied  to  a  branch  or  aspect  of  the  Cal- 
culus. 

DiTFEBENTiATiON,  the  making  of  things  to 
be  ditierent,  Spencer. 

DiFFERKNTiATiVB,  tending  to  or  producing 
Differentiation. 

DiGiTi,  (Latin,  plural  of  digitus,)  Fingers. 

DiBEMPTivE,  Hick  ok,  applied  to  one 
variety  of  Force. 

Dispensation,  a  particular  stage  or  regime 
of  affairs,  lasting  generally  through  some 
number  of  generations. 

Distance,  a  standing  asunder,  (t.  933.) 

Diveeqence  ;  see  Divergent. 

DrvEEQENT,  tending  decentrally,  towards 
Separation  and  Disunity. 

DrvERGO-CoNVEBGENT,  diverging  from,  and 
converging  towards,  a  Centre ;  Radiation 
viewed  in  this  mode  of  double  Aspect;  The 
Inverse  mode  of  beginning  and  conducting 
the  inspection  is  Convergo-Divergexit,  which 
Bee.  Combinations  to  result  from  these 
two  compound  terras  thus,  Convergo-Diver- 
genta-Divergo-  Convergent  (view  from  base  to 
apex  and  back  to  base  +  view  from  apex  to 
base  and  back  to  apex),  would  be  requisite 
to  describe  the  fourfold  aspect  of  this  simple 
geometrical  phenomenon ;  The  Triangle  or 
Cone,  or  Pyramid.  Finally  the  doubling 
of  this  view,  with  reversal,  would  be 
requisite  to  describe  Forms  which  are 
fundamentally  important,  in  the  new  forth- 
coming Science  of  Morphology,  and  Forms 
with  which  the  Mathematician  is  already 
familiar,  but  which  he  has  no  means  of 
naming ;  thus  Convergo-Divergenta-Dlver- 
go- Convergent '  Divergo-  Convergenta-  Convergo- 
Divergent,  would  be  the  requisite  term  to  de- 
scribe accurately  the  common  mathematical 
conception  of  the  figure  formed  by  the  two 
Nappes  of  a  Cone,  meeting  at  their  apices, 
(the  hour-glass  form),  and  Divergo- Convergen- 
ta- Convergo-Divergent ;  Con vergo-Divergenta- 
Divergo- Convergent  to  describe  the  figure 
formed  by  the  two  same  Nappes  or  Cones 
meeting  at  their  bases  (proximately  the 
cigar-form).  When,  then,  all  radical  varieties 
ol  form  (and  none  more  important  than  pre- 


cisely these  two)  come  to  be  recognized  in 
Science,  as  Essential  Types  of  Truth,  iu  Mo- 
rals, in  Religion,  and  in  all  other  Domains, 
(t.  5o5,  930),  it  becomes  obvious  that  Lan- 
guage itself  must  be  reconstructed  to  meet 
the  demands  of  such  Science  ;  and  that  the 
Scientific  World  must  replace  its  present 
awkward  and  unscientific  procedure,  in  the 
construction  of  Technicals^  taking  a  four  syl- 
lable word,  for  instance,  like  anthropos,  from 
the  Greek,  as  an  Element,  as  in  anthropomor- 
phism, {anthropos,  Man  ;  morph'e,  form),  by 
something  better.  Tlte  true  Elements  of  tech- 
nical word-bnilding  are  the  Phonetic  Elements  ; 
the  single  Vowels  or  Conso7iants,vf\nc\\Q\\ou\(!i 
begin,  and  do  begin,  in  Nature,  by  rep- 
resenting not  only  ideas  of  some  sort,  but 
precisely  The  True  Elementary  Ideas  of  all 
Thought  and  Being.  If  there  were  a  de- 
mand for  compounding  and  then  Bi-com- 
pounding  such  long  words,  as  Anthroporrwr- 
phism,  the  absurdity  of  even  attempting  it 
would  be  obvious  ;  but  words  every  vowel 
and  consonant  of  which  is  significant,  readily 
carry  the  composition  to  any  height  which  is 
requisite.  See  -Ism,  Univariety,  Universology ; 
"Treatise  on  a  Universal  Alphabet,"  by 
the  Author,  in  Continental  Monthly,  for 
June,  1864;  "Alphabet  of  the  Universe" 
and  "  Universal  Alphabet,"  "  Introduction 
to  Alwato,"  "  Structural  Outline  of  Univer- 
sology," etc.  (a.  19,  t.  152.) 

Dogma,  (Greek),  doctrine  or  teaching. 

Dominant,  (adj.),  governing;  (subst.), 
that  which  governs. 

Drift,  the  single  "direction"  of  a  given 
"  direction ;"  the  view  along  a  line  in  a 
single  "  direction ;"  the  operation  of  a  force 
in  the  same  manner ;  an  Order,  a  procedure, 
t.  616. 

DuAD,  the  collective  Two,  as  the  Unit  is 
the  segregated  One. 

Duality,  Twoness,  the  first  Stage  of  Plu- 
rality. (Lat.  Duo,  Two.) 

Dualism  ;  see  -Ism. 

DuisM ;  see  -Ism. 

Duismal  ;  see  -Ismai.. 

DuisMus ;  see  -Ismus. 

DuoiD ;  see  -Oid. 

Dynamic,  potent,  efficient,  effective;  used 
in  Homeopathy  for  the  hidden,  obscure,  un- 
accountable force,  or  latent-spiritual  efRciency 
of  a  specific  remedy  over  a  given  disease; 
see  Dynamis. 

Dynamis,  (Greek),  Force ;  Power;  Energy. 


VOCABULARY. 


xlix 


E. 


EoHosoPHio,  relating  to  Echosophy. 

EcHosoPHY,  Positive  Science,  as  distin- 
guished from  Pliilosophy,  Metaphysics,  Spec- 
ulation, Theory,  etc.  (c.  3,  t.  12.) 

Eclecticism  ;  see  -Ism. 

Ecstatic,  (adj.),  inexpressibly  exquisite; 
(subs.),  a  Domain  of  Being  midway  from  the 
Absolute  to  the  Infinite,  Analogous  with  the 
locality  and  Function  of  the  Genitals,  (t,  444.) 

EcsTATOLOQT ;  sec  -Ologt. 

EoENETO,  (Greek),  has  become. 

Ego,  (Latin),  I,  Myself. 

Egoistic,  inspired  by  selfishness  or  Ego- 
ism ;  see  Egoism. 

Eidolon,  an  image  or  statue ;  an  ideal  form 
or  Typical  object. 

Elaborismus  ;  see  -Ismtjs. 

Elementism  ,  see  -Ism. 

Elementismus  ;  see  -Ismus. 

Elementologt  ;  see  -Ologt. 

Elements,  First  Principles,  Originators, 
Primitive  Producers,  Prime  Factors  or  Con- 
stituents. 

Elite,  The,  (French),  Choice,  Superior, 
applied  to  Classes  or  a  Class  of  People  m 
Society. 

Embeto,  the  first  rudimentary  organization 
of  the  foetus  in  the  womb,  or  of  z.  plant  in  the 
germinating  seed. 

Embryology  ;  see  -Ology. 

Empirical,  what  pertains  to,  or  is  derived 
from,  Experience ;  see  Experiential. 

Empiricism  ;  see  -Ism. 

Encyclopedic,  Universally  agglomerative ; 
Broadly  Generalizing,  contrasted  with  Kadi- 
cally  Analytical,  or  Ultranalytical. 

Ending  ;  see  Termination. 

Endogenous,  originating  from  within  ;  ap- 
plied to  mental  processes,  means  internal  or 
spiritual,  or  operating  from  the  inward  con- 
sciousness outwardly ;  see  Exogenous. 

Endo  Spacic,  belonging  to  Internal  Space, 
the  space  included  within  the  limits  of  the 
Object  considered  ;  see  Exo-Spacic. 

Endo  Spiritual,  relating  to  the  Internal 
or  Centering  Spirit  of  the  Being  or  Individual : 
contrasts  with  Exo- Spiritual,  relating  to  the 
Circumambient  and  radiating  Spiritual- 
Sphere-,  (Atmospliere)-,  or  Environment; 
see  Spirit. 

Endo-Stabiliology  ;  see  -Ologt. 

Endo-Unit-ive,  relating  to  the  interior  of 
the  Unit ;  hence  allied  with  Fractional ;  see 
Exo-Unitive,  and  Universology — vowel  a. 


Engrenage,  (French),  Overlapping,  dove- 
tailing. 

Ens,  (Latin),  Being,  Eeal  Object. 

Entia,  (Latin),  plural  of  en^ ;  Eeal 
Beings;  Things  whatsoever  which  exist; 
distinguished  from  mere  Kelations  between 
Things. 

Entente  Cordla.le,  (French),  cordial  or 
friendly  understandmg. 

Entical,  relating  to  Ens,  Entia,  Entity,  or 
Being  as  such ;  contrasts  with  Eelational, 
and  also  with  Aspectual. 

Entities,  Things ;  any  Objects  of  Thought 
whatsoever  as  distinguished  from  the  Re- 
lati(yns  between  such  Objects ;  although  in 
another  sense  the  Kelations  themselves  are 
objects  of  tTwught  also,  and  are  also,  therefore, 
Entities,  but  of  another  order.  Entities  and 
Eelations  are  the  whole  of  Being — the  Ana- 
logue of  Entities,  Points ;  that  of  Eelations, 
Lines. 

Entity  ;  see  Ens.  This  word  is,  I  think, 
badly  chosen  by  Comte  to  signify  an  imagi- 
nary or  unreal  conception.  I  employ  it,  on 
the  contrary,  to  denote  Eeal  Objects,  or  what- 
soever is  endowed  by  the  mind,  with  Reality 
in  contrast  with  Eelations  as  intervening, 
ideal,  quasi-Eealities,  or  quasi-Entities,  (t. 
603.) 

Epi-Cosmoloqy  ;  see  -Ology. 

Equa-Inequism  ;  see  -Ism. 

Equated,  made  equal,  brought  into  equar 
tion  with  each  other. 

Equation,  a  formal  mathematical  state- 
ment, by  aid  of  the  sign  =,  that  one  quan- 
tity is  equal  to  another  quantity,  thus  1+3 
=  2  +  2 ;  or,  more  generally,  any  instance  of 
equality ;  apposition,  with  equality,  as  the 
identity  of  meaning  between  the  thing  defined 
and  its  definition. 

Equism  ;  see  -Ism. 

Equismal  ;  see  -Ismal. 

Equismus  ;  see  -Ismus. 

Equity,  equality  of  advantage  in  any  mu- 
tual transaction. 

Esse,  (Latin,  meaning  to  be),  Absolute  Be- 
ing, Being  in  se,  contrasts  with  Existere ;  see 
The  Absolute. 

EsTHETicAL,  pertaining  to  the  science  of 
Taste.  (Gr.  Aisthet,lcos,  relating  to  Per- 
ception BY  THE  Senses.) 

Etheria,  the  "second  form  of  matter," 
attenuated  spirit-like  materiality. 

Ethics,  the  Science  of  Morals,  (a.  1,  c.  5,t.  5.) 


1 


VOCABULAKY. 


Etiology  ;  see  -Oloot. 

EuBEKA,  (Greek),  /  have  found,  or  dis- 
covered [it] ;  attributed  as  an  exclamation  of 
triumph  to  Archimedes,  on  the  discovery  of 
Specific  Gravity. 

EvENTUATioK,  the  Series  or  Continuity  of 
Events  ;  the  Succession  of  Events  in  Time. 

Evolution,  an  unrolling  or  folding  out,  as 
the  petals  of  a  bud  when  it  becomes  a  flower, 
(Lat.  e  [ex\,  fbom  or  fbom  within,  and  volvo, 

TO  BOLL.) 

Exactology  ;  see  -Ology. 

Ex-Cathei)ba,  (Latin),  from  the  seat  of 
judgment,  or  from  the  pulpit  or  desk,  mean- 
ing authoritatively,  arbitrismaUy. 

ExouEsus,  a  running  forth,  (Lat.  ex,  pbom  ; 
eurro,  to  bun.) 

"  Existence,"  Being,  manifested  by  its 
Phenomena,  especially  in  a  state  of  Best  in 
Space,  as  contrasted  with  "  Movement,"  used 
for  Being  in  Movement,  in  Time. 

Existential,  relating  to  Existence. 

ExisTEBE,  Phenomenality ;  The  Manifes- 
tations of  Being,  contrasted  by  Swedenborg 
with  Esse,  as  Being  in  se,  or  Absolute  Being ; 
Bee  Esse,  the  Absolute. 

Exogenous,  originating  or  growing  from 
without ;  applied  to  mental  processes  means 
external  or  mundane,  or  operating  from  the 


outer  consciousness  inwardly;  see  Endog- 
enous. 

Exo-Spacio,  belonging  to  External  Space, 
the  Space  excluded  from  the  Object  con- 
sidered ;  see  Endo-Spacic. 

Exo-Spieitual,  relating  to  the  circum- 
ambient-aud-radiating-Spiritual-Sphere-,  (At- 
mosphere)-, or  Environment,  of  the  Being  or 
Individual ;  contrasts  with  Endo-Spiritual, 
relating  to  the  Interior-or-Centering-Spirit, 
allied  with  the  Soul ;  see  Spirit. 

Exo-Stabiliology  ;  see  -Ology. 

Exo-Unitive,  relating  to  what  is  exterior  to 
the  Unit;  hence  allied  with  Integers  or 
whole  Numbers,  and  by  Analogy  to  Society 
as  contrasted  with  the  Individual ;  see  Exo- 
Spacic,  and  Universology — vowel  a. 

EXPEEIENTIALISM  ;    SCC  -ISM. 
EXPEBIENTIOID  ;    SCC  -OlD. 

Explicated,  developed  into  the  minutise  of 
differentiation  and  details. 

ExTBEMisTS,  in  a  good  sense  those  who  are 
radical  and  thorough,  those  who  carry  things 
out  to  "  the  bitter  end,"  or  as  far  as  possible 
or  requisite  ;  in  a  bad  sense  those  who  are 
organized  or  who  act  in  a  one-sided  or  ex- 
treme manner. 

Ex  VI  TEBMiNi,  (Latin),  from  the  (mere) 
force  of  the  term. 


F. 


Fabbication,  creation,  building,  or  mak- 
ing.   (Lat.  Faber,  aBuildeb  or  Makeb.) 

Facta,  (Latin),  Things  done ;  Eealities 
externally  and  materially  considered,  con- 
trasted with  Eternal  Principles  and  Necessary 
Laws ;  see  Entities  and  Entia. 

Factob,  a  constituent;  one  of  the  parts 
which  go  to  make  up  a  whole. 

Faith,  "Conviction  from  Testimony," 
Hickok. 

Fasciculus,  (Latin),  a  little  bundle. 

Feeling,  as  a  Department  of  the  Mind, 
with  the  Metaphysicians,  is  the  Sensational 
Faculty;  the  "Affection"  of  Comte;  the 
"  Love  "  of  Swedenborg. 

Feminism;  see  -Ism. 

Feminismal  ;  see  -Ismal. 

Feminismus  ;  see  -Ismus. 

Feminoid  ;  see  -Did. 

Fetichism,  Idolatry,  the  worship  of 
"stocks  and  stones." 

Fltjctional,  wave-like,  currental,  flowing. 

Focus,  (Latin,  for  a  flre-place) ;   a  central 


fire,  any  central  reservoir  of  forces  and  ac- 
tivities. 

Focal,  relating  to  a  focus,  or  the  focus. 

FtETUs,  the  unborn  child ;  the  child  in  the 
womb. 

FoBMULA,  (Latin,  pi.  Formulae),  a  terse  and 
formal  statement  of  a  Principle  or  Truth,  em- 
ployed for  brevity,  force,  and  ease  of  reference. 

Fbactionaby,  relating  to  Fractions  or  the 
Aliquot  Sectionizing  of  Unity,  and  to  the  Do- 
main of  Affairs  analogous  with  them. 

Fbactionismus  ;  see  -Ismus. 

Feactionism  ;  see  -Tsm. 

Fbactionismology  ;  see  -Ology. 

Function,  action  or  performance,  as  of  the 
duties  of  an  office  ;  the  action  or  office  of  any 
particular  part  or  all  the  parts  of  an  animal 
body,  or  of  any  body ;  interior  action  more 
generally,  in  this  sense,  than  exterior.  (Lat, 
ruNQOE,  to  perform.) 

FuNCTioNOLooY ;  scc  -Ologt. 

Fund  amentum,  (Latin,  pi.  fundamental 
foundation  or  seat. 


YOCABULAKY. 


U 


G. 


Gallian,  relating  to  Gall,  founder  of 
Phrenology. 

Genekalization,  Large  or  Broad  Views  of 
a  Subject,  omitting  Details  and  Particulars ; 
The  process  of  reducing  particulars  to  their 
generals  or  genera ;  the  state  or  condition  so 
attained  to,  (t.  334.) 

Generalooy  ;  see  -Ology. 

Generaloid  ;   see  -Oid. 

Geocentric,  relating  to  the  old  theory  of 
the  solar  system  which  made  the  earth  the 
centre  of  it.  (Gr.  ge^  Earth;  kentron,  a 
Centre.)    See  Heliocentric. 

Geometrical,  brought  into  regular  form. 

Gesturologt  ;  see  -Ologt. 

Globism  ;  see  -Ism. 

Globoid  ;  see  -Oid. 

Globose,  relating  to  a  globe. 

Globule,  a  little  globe. 

God,  The  Etymology  of  the  English  (and 
Teutonic)  word  is  considered  obscure.  The 
Latin  BeuSj  Sanscrit  Beva,  Greek  Zens,  is 
allied  with  the  Sanscrit  Di/u,  Day,  meaning 
The  Heavens,  opening  up  to  the  Light.  (See 
Max  Miiller,  Science  of  Language,  2d  Series, 
Ch.  10.)  The  Chinese  Tien  has  not,  even 
yet,  differentiated  the  ideas  of  Heaven  and 
God ;  this  confusion  offering  a  serious  diffi- 
culty to  the  Christian  missionaries.  A  God 
is  primarily  a  Pivotal  Person,  a  Eepresenta- 
tive  Man,  or  even  an  animal  or  inanimate  ob- 
ject, or  an  Abstract  Attribute  or  Principle,  con- 
sidered, from  any  point  of  view,  as  governing 
or  presiding  over  human  affairs.  Hence  there 
are,  at  first,  innumerable  Gods  (Polytheism) ; 
but  Pivots,  however  elevated  and  central, 
while  they  remain  plural  at  all,  have  still 
their  Pivot,  and  the  ascension  of  the  Pyramid 
of  Honor  or  "Worship  reaches  necessarily,  at 
last,  the  apex  or  acme,  in  the  idea  of  One 
Sole  God,  (Monotheism.) 

This  primitive  doubleness  of  meaning,  ac- 
cording as  the  Supremacy  or  God-character  is 
assigned  to  a  Person  or  other  real  object,  on 
the  one  hand,  or  to  an  Abstract  Principle  or 
Central  Knot  of  Abstract  Principles,  the  In- 


herent Necessity  of  Law  in  the  midst  of  Be- 
ing, the  Logos  of  Plato  and  St.  John,  on  the 
other  hand,  remains,  however,  in  Theology, 
and  is  always  the  broadest  ground  of  differ- 
ence among  Theologians.  The  one  Doctrine 
is  Pietism  and  Arbitrism,  the  other  is  Eation- 
alism  and  Logicism.  Each  party  is  equally 
entitled  to  the  use  of  the  term  God,  to  denote 
the  conception  of  Universal  Pivotism,  or  of 
an  Overruling,  Central  Director  or  Directing 
Potency  of  the  Affairs  of  the  Universe. 

The  personal  conception  of  God  is  Unis- 
mal;  The  Logos  or  Logical  conception  is 
Duismal.  The  Trinismal  Conception  (and 
more  subtly  the  Tri-unismal)  will  be  the  Re- 
conciliation and  Harmony  of  the  two  earlier 
forms  of  the  conception  in  a  Higher,  more 
Distinct,  and  doubtless  much  modified  con- 
ception of  God  and  of  his  nature  and  attri- 
butes, which  will  then  be  the  centering  Basis 
of  the  Theology  of  the  Future,  and  this,  in 
turn,  the  Core  of  Universological  Learning. 
See  Pivotal,  Polytheism,  Monotheism,  Ar- 
bitrism, Logicism,  Unismal,  Duismal,  Trin- 
ismal and  Tri-unismal ;  Integrahsm,  Cardin- 
ism,  and  Theology. 

GoNEOLOGT ;  see  -Ologt. 

Grand  Etre,  Le,  (French),  The  Grand 
Being ;  Collective  Humanity  or  Human  Society 
as  the  object  of  devotion  and  worship;  Comte. 

Grand  is  Ordo  Eventuum,  (Latin),  the 
Grand  Order  of  Events  ;  The  Universal  On- 
going or  Procession  in  Time. 

Grand  Man,  The,  Univereal  Humanity,  or 
The  Universe  of  Rational  Existences,  es- 
pecially in  the  Heavens,  The  Superior  De- 
partment of  the  Spirit-World,  conceived  of 
as  organized  and  functionating  in  the  form 
(analogically)  of  One  Man,  and  as  One  Bar- 
tional  Being ;  Swedenborg. 

Ground,  Foundation,  Basis,  the  most  fun- 
damental part  of  anything ;  that  which  up- 
holds the  rest ;  used  in  Philosophy,  in  this 
sense,  technically. 

Gbundsaetze,  (German),  Principles, 
(Ground-Settings.) 


H. 


Habitat,  the  locality  occupied  by  the  par- 
ticular animal  or  being. 

Hadean,  relating  to  Hades,  or  the  world 
of  Spirits. 


Halo,  the  "  Glory "  with  which  Painters 
surround  the  heads  of  Saints. 

Harmony,  agreement  of  parts,  as  of  the 
constituent  elements  of  a  symphony  in  music. 


lii 


VOCABULARY, 


Heavens,  The,  a  term  implied  by  Paul, 
and  used  by  Swedeuborg,  for  the  difl'erent 
departments  or  stories  of  what  is  ordinarily 
called  Heaven ;  see  The  HeUs. 

Hegelian,  relating  to  Hegel  and  his  Phil- 
osophy. 

Helicism  ;  see  -Ism. 

Heliocentkic,  relating  to  the  new  or  Co- 
pemican  theory  of  the  solar  system,  which 
makes  the  sun  to  be  the  centre  of  it.  (Gr. 
Helios,  THE  Sun  ;  kentroii,  Centre.)  See 
Geocentric. 

Hells,  a  term  used  by  Swedenborg  for  the 
different  departments  or  stories  of  what  is 
ordinarily  called  Hell ;  see  Heavens. 

Hemiplegla.,  paralysis  or  palsy  of  one  side 
of  the  body. 

Hermetic,  (from  Hermes,  the  Greek  name 
for  Mercury),  applied  to  a  school  of  mystical 
Philosophers  of  the  Middle  Ages  who  treated 
of  Universal  Principles,  of  the  Hierarchy  of 
Celestial  Beings,  of  Medicine,  etc. 

Heterogeneous,  different  in  nature  and 
properties ;  composed  of  different  materials  or 


sorts  of  things.  (Gr.  heteros,  dibterent  ;  ge^ 
nos,  KIND.)    See  Homogeneous. 

Hierarchy,  a  Sacred  or  Priestly  Order ;  an 
Ascending  aud  Descending  Scale  of  Supe- 
riors and  Inferiors,  as  of  Officers  and  S  ubor- 
dinates,  in  any  Domain ;  contrasted  with  the 
Z€z;eZ  of  Democracy,  (t.  924.) 

Hierarchical,  (adj.),  relating  to  Hie- 
rarchy. 

Hieroglyphic,  emblematic,  symbolic. 

Historical  Order  ;  see  Natural  Order. 

Hogarthian,  derived  from,  or  discovered 
by,  Hogarth,  the  painter. 

HoMiNAL,  relating  toman.  (Lat.  homo, Math.) 

Homogeneous,  alike  in  nature  and  pro- 
perties ;  all  of  one  kind.  (Gr.  homos,  like  ; 
genos,  kind.)    See  Heterogeneous. 

Homoiomeria,  defined,  a.  36,  t.  204,  p.  164. 

Humanitarian,  benevolent,  philanthropic, 
interested  in  the  universal  affairs  of  mankind. 

Hybridity,  the  crossing  of  different  species, 
as  of  animals  ;  in  respect  to  Languages,  the 
deriving  of  a  word  in  part  from  one  language, 
and  in  part  from  another. 


Ideala-Spiritual,  relating  at  the  same 
time  to  the  Ideal  and  to  the  Spiritual. 

Idealism  ;  see  -Ism. 

Ideal  Order  ;  see  Logical  Order. 

Ideal  Typical  Plan,  (Transcendental) ; 
the  Pattern-Scheme  or  Congeriated  Arrange- 
ment of  Ideal  Type-Forms  in  a  larger  System 
or  Plan  ;  see  Type-Form,  (t.  1046,  1049.) 

Idea-Phronesis,  (Greek),  the  individual  or 
personal  variety  of  kuoNvledge  as  contrasted 
with  the  Koinos  Logos,  which  see. 

Idea-Phronicism  ;  see  -Ism. 

Ideas,  Forms  of  Thought,  (Gr.  idea,  form, 

SEMBLANCE,  LOOK.) 

Ideation,  the  formation  of  Ideas. 

Identity, 

Ideology  ;  see  -Ology. 

Ideo-real,  that  which,  in  thought,  is  real. 

Ideo-unreal,  that  which,  in  thought,  is 
unreal. 

Immanent,  indwelling. 

Inclinism  ;  see  -Ism. 

Incoherence,  fragmentary  or  chaotic  state, 
as  of  Society  prior  to  any  harmonic  organi- 
zation and  unity ;  disarrangement ;  the  ab- 
eence  of  pivoted  and  cardiuated  organization. 


Indeterminism  ;  see  -Ism. 

Indeterminismology  ;  see  -Ology. 

Indeterminismus  ;  see  -Ismus. 

Individualism  ;  see  -Ism. 

Individuality,  the  inherent  differentiation 
of  character  which  constitutes  the  Individual 
and  causes  him  to  differ  from  other  Individ- 
uals ;  Doctrine  of  the  same,  and  of  its  social 
consequences. 

Induction,  the  Method  in  Science  which 
proceeds  from  the  Facts  of  Observation  to 
some  Rational  Inference  from  those  facts, 
which  is  then  established  as  a  Law ;  see 
Deduction,  (c.  1-9,  t.  321 ;  c.  1-7,  t.  345.) 

Inductive,  relating  to  Induction. 

Industrial  Attraction,  doctrine  of  Fou- 
rier, that  all  labor  is,  intrinsically,  and  can,  by 
proper  social  adjustments,  be  rendered  prac- 
tically, agreeable  or  attractive. 

Ineffable,  what  cannot  be  spoken  or  ex- 
pressed. 

Inequa-Equism  ;  see  -Ism. 

Inequism  ;  see  -Ism. 

Inequismus  ;  see  -Ismus. 

Inexpugnable,  which  cannot  be  sep- 
arated or  expelled ;     literally,  un-fight-ouU 


VOCABULARY 


liii 


aUe.    (Latin  in,  not  ;  ex,  out  of  ;  pugno,  to 

riOHT.) 

Inexpugnability,  the  state  of  being  luex- 
pngmible. 

In  Extexso,  (Latiu),  extensively,  in  full 
extent. 

Infanta- Feminoidal,  corresponding  with 
that  which  characterizes  the  child  and  the 
•woman  ;  mother-and-child-state. 

Infantoid  ;  see  -Oid. 

Infernalism  ;  see  -Ism. 

Infebxology  ;  see  -Ologt. 

Infinitesimals,  a  term  applied  in  the 
Mathematics  to  infinitely  small  quantities; 
fractionally  less  than  any  assignable  quantity. 

Infinitology  ;  see  -Ology. 

Inherence,  that  which  is  permanent  or 
eternal  in  the  constitution  of  Being,  (t.  759.) 

Inorganism  ;  see  -Ism. 

Inorganismology  ;  see  -Ology. 

Inorganismus  ;  see  -Ismus. 

Instanti^vlity,  the  actualizing  Point,  where 
the  point  in  Space  and  the  point  in  Time  con- 
cur in  the  Event, 

Instep,  tliat  part  of  the  bony  fabric  ot  the 
foot  which  is  situated  between  the  tarsus  and 
the  toes. 

Integer,  a  "Whole  Number,  a  Unit,  or 
Unity,  as  distinct  from  a  fraction. 

Integerism  ;  see  -Ism. 

Integerismology  ;  see  -Ology. 


Integebismus  ;  see  -Ismus. 

iNTEGitAL,  many-sldeA,  all-sided,  and, 
hence,  both  compound  and  eutlre ;  whole, 
complete. 

Integbalism  ;  see  -Ism. 

Integralismus  ;  see  -ismus. 

Integrality,  wholeness. 

Integration,  combining,  the  unition  oi 
aspects  or  parts  in  a  whole ;  the  binding  or 
growing  of  things  together  into  a  whole, 
Spencer. 

Integrative,  rendering  wJiole,  complete  or 

ALL-SIDED. 

Integrism  ;  see  -Ism. 

Intelligence  ;  see  Knowing. 

Inter- Atomic,  coming  between  atoms. 

Intebismology  ;  see  -Ology. 

Intersusception  or  Intussusception,  a 
taking  up  into.  (Lat.  inter,  or  ifitus,  into,  or 
WITHIN,  and  suscipio,  to  take  itp,  like  the 
closing  up  of  a  telescope.) 

Intuition,  immediate  observation  or  in- 
spection; the  same  when  interior  or  spiritual, 
or  by  the  Internal  Senses ;  hence  Immediate 
and  Symtatical  Knowledge,  allied  with  In- 
stinct and  Feeling,  and  contrasted  witJi  Knowl- 
edge by  Mental  Analysis  and  Intellectual  Re- 
fiection,  this  last  allied  with  Clear  Vision  and 
The  Sense  of  Sight. 

Intuitional,  what  relates  .to  the  Intuitiou 
as  a  means  of  Knowing. 


-ISM. 


-Ism,  a  Termination  or  Ending  directly 
attached  to  the  Stem  of  a  "Word,  to  denote  an 
Abstract  Principle  derived  from  a  Quality  or 
Relational  Attribute  of  some  Concrete  Em- 
bodiment or  Sphere  of  Being ;  so  that  the 
same  Principle  or  Spirit  of  Attribution  or 
Relation,  occurring  in  any  and  all  other  objects 
and  spheres,  is  identified  with  it  as  the  same; 
making  the  basis  of  an  Abstraction  from  all 
Special  Spheres,  The  Ism  is  therefore  Com- 
parological ;  or,  transcending  all  special 
Spheres,  it  passes  from  Sphere  to  Sphere, 
while  yet  originally,  and,  always  predomi- 
nantly, it  is  characterized  by  that  one  in 
which  it  is  first  observed  and  where  it 
specially  prevails.  It  differs  in  this,  essen- 
tially, from  the  termination  -Ity  (Monocre- 
matic  or  Monospheric)  which  denotes  the  in- 
dividual (Substantivoidal)  Spirit^  or  the  In- 


most, of  a  SingU  Object  or  Sphere,  and  its 
Radiation  or  Efflux,  merely,  abroad. 

It  is  one  of  the  subtlest  observations  ever 
made  by  any  thinker,  when  Emerson  observes, 
that :  "  In  order  to  be  '\Jr\-4on,  there  must 
first  be  Un-i^«."  It  is  also  a  grand  use  of  the 
idea  which  he  intends,  namely,  that :  In  or- 
der to  the  existence  of  any  Society  (Union) 
worthy  of  the  name,  there  must  first  be  de- 
veloped Individuals,  Units,  to  be  the  Mem- 
bers or  Constituents  of  The  Larger  Ideal 
Unit  which  we  call  Society— the  Un-io-^  of 
the  individual  Vn-rrs.  But  there  is  a  closer, 
more  metaphysical  and  analytical,  and  con- 
sequently a  more  elementary  use,  to  be  made 
of  the  idea  stated  by  Emerson,  than  any  So- 
ciological application  which  it  was  his  pur- 
pose to  suggest.  This  more  radical  use  of  the 
thought  can  be  stated  as  follows  : 


liv 


YOCABULABY. 


UiT-i<  or  TJs-id  (c.  7,  t.  43)  is  the  Individ- 
ual One  Object  (Abstract  or  Concrete)  which 
is  observed.  It  is  therefore  single,  or,  in  the 
absolute  sense,  One,'  but  UN-iow-is  the unition 
and  classification  of  One  Individual  Unit 
with  (at  least)  One  Other  Individual  Unit,  in 
a  New  Ideal  Unit,  (the  -ion  or  -yun),  which,  as 
to  the  semlble  fact,  is  now  Two,  and  no  longer 
One.  We  are  now  talking,  therefore,  not  of 
One  but  of  Two,  while  yet  we  retain  the 
same  "Word-Stem  (Un — ,  from  the  Latin  JJnus, 
One),  in  both  these  (sensuously  speaking) 
totally  opposite  cases.  It  is  only  because  we 
have  passed  up  from  the  Plane  of  Material  (or 
Materioid)  Observations  to  the  Ideal  Plane, 
that  we  are  authorized  to  continue  to  employ 
the  same  Word-Stem,  having  original  re- 
ference to  Unity  ;  and  there  is  this  Antithet- 
ical Eeflection  (see  Index)  and  Tebminal 
Conversion  into  Opposites  (t.  83)  and  Polab 
Antagonism  (t.  225)  between  All  Things  of  the 
Material,  and  All  Tilings  of  the  Ideal^  Planes^ 
or  Domains  of  Being. 

This  subtle  gliding  or  transfer  of  the  mean- 
ing of  words,  quite  unobserved  by  both 
speaker  and.  hearer,  by  change  of  Plane,  from 
a  Primitive  Meaning  to,  in  a  sense,  The  Pre- 
cisely Opposite  Meaning,  is  the  most  fruitful 
source  of  dissension  and  incomprehensibility 
in  all  our  discussions,  the  liability  to  which 
can  only  be  securely  guarded  against  by  the 
Universological  Discovery  of  a  New  and  Ea- 
dical  Scientific  Basis/or  Language  itself.  All 
existing  languages  are  Instinctual  and  JVd- 
turoid  in  the  character  of  their  development, 
and  are  hence  inherently  inadequate  to  serve 
as  the  proper  instrument  of  exact  thinhing  ;  or 
to  prompt  and  compel  Exxict  Thought,  by  the 
subtle  exigencies  of  their  own  structure. 
These  Higher  Functions  of  Speech  can  only  be 
performed  by  Speech  itself  scientifically  re- 
constrvcted  upon  a  radically  nezv  discovery  of 
the  Nature  and  Powers  of  the  Elements  of 
Speech  itself ;  by,  in  other  words,  a  Scientific- 
ally constructed  Universal  Language  ;  upon 
which,  as  a  Basis,  the  Materials  now  ac- 
cumulated in  all  existing  languages,  sifted 
and  polished,  can  be  superinduced  and 
wrought  in,  in  the  final  Ee-cast,  Permanent 
Structure,  and  Artistic  Embodiment  of  the 
One  Planetary  Language  of  the  Future. 

Unit  is  the  Fact  of  Observation  ;  Union  is 
the  Classiflcatlon  of  that  Fact  with  another 
similar  Fact  (or  more  than  one  such).  Unit 
and  Union  are  both,  however,  stages  of,  or 


upon  planes  of,  the  Ordinary  Domain  of 
Science— the  Natural  Sciences.  Un-vsY  is  the 
Soul  of  the  Unit  or  Union,  or  else  the  gener- 
alized and  more  attenuated  aspect  of  Union, 
or  of  Particular  Instances  of  Union  as  New 
Ideal  Units.  It  is,  therefore,  a  Transcendental 
or  Cardinary  Fact,  more  Ideal  still  tlian  mere 
Classification,  or  the  Corpwate  constitution  of 
the  Single  Ideal  Unit.  Generalization  is 
higher  than  Classification,  and  is  the  Floor  or 
Basement  Degree  of  Transcendentalism.  But 
Unity  is  still  a  Fact  of  Eeal  Being  (though 
Interior  and  Spiritual),  and  only  therefore,  in 
this  lower  sense,  Cardinary,  or  above  the 
Ordinary  Eange  of  Conception.  It  is  Sub- 
Btantivoidal,  and  echoes  still  to  the  region  of 
Substantives,  (although  of  the  abstract  Sub- 
stantives or  Nouns,)  in  Grammar. 

Finally,  Unr-vs,^  is  the  naming  of  the  more 
subtle  and  more  truly  Cardinary  Idea,  not  re- 
lating to  any  single  object  or  sphere,  but  to  a 
Generalized  Quality,  occurring  in  many 
Spheres.  It  is  not,  therefore,  substantivoidal 
or  analogous  with  Substantives  even  when 
Abstract,  but  with  the  Adjective  and  Preposi- 
tional Domain,  the  Domain  of  pure  Qualities 
and  Eelations,  (t.  488,  and  Index,  word  Ad- 
jectivity.)  In  respect,  for  example,  to  tlieso 
several  derivative  words  from  the  source  Unua 
(One),  Un-JSUL  denotes  that  aspect  of  per- 
manent sameness  which,  whether  in  lower  or 
higher  spheres,  whether  in  relation  to  ideas 
which  are  sensuously  one,  or  sensuously 
many  and  ideally  one,  authorizes  the  reten- 
tion of  the  same  Word-Stem  ( Un-)  through- 
out. Unism  is  thus  the  mK)st  Abstract  Spirit 
or  the  Pure  Quality  of  the  Number  One; 
whether  that  quality  be  found  in  Un-it,  the 
Primitive  Simple  Individual ;  in  Un-ion,  the 
new  Ideal  Compound  Unit,  really,  or  sen- 
suously Two  or  Many ;  or  in  Un-ity,  the  gener- 
alized aspect  of  Units  and  Union  in  a  some- 
what vague  abstraction,  still,  however,  re- 
lated to  Thing.  Unism  is,  therefore,  the  ex- 
act, generalized.  Adjective  Quality,  {of  One), 
like  WJiite,  which  occurs  in  the  wool  or  in  the 
snow,  or  In  a  thousand  other  objects. 

In  other  words,  -ism  gives  the  result  of  an 
Analytical  Generalization,  and  -Ity  that 
of  an  Indeterminate,  Spirit-Vike,  or  Vapory ^ 
Observatobial  Generalization,  not,  there- 
fore, "  Positive  "  or  Echosophic,  even  in  the 
Ordinary  or  Lower  Scientific  Sense,  (t. 
1010-1012.)  It  is  ideas  of  this  class  (the  Ity's) 
which  Comte  intends  by  Entities ;  see  Entity. 


VOCABULAET. 


Iv 


The  Highest  and  Grandest  Subdiviaional 
Distribution  of  Universal  Adjective  Property, 
(The  Domain  therefore  of  -Ism)  is  into  1.  The 
Good,  (it  might  be  Goodism)  TJnismal ;  2. 
The  True,  Buismal ;  and  3.  The  Beautiful, 
Trinismal.  The  Second  of  these,  The  True, 
Ihiismaly  is  The  Governing  or  Supreme  At- 
tribute ;  that  to  which  all  others  must  (in  pre- 
dominance) submit  and  conform.  It  is  the 
Logos  »r  God-Principle  of  the  Abstract  At- 
trihutional  Domain.  Good  and  Beautiful 
are  susceptible  of  Degrees  of  Comparison,  as 
Better  and  Best,  more  Beautiful  and  most 
Beautiful ;  but  True  has  strictly  no  Degrees 
of  Comparison ;  Truth  no  possible  enhance- 
ment of  its  own  Nature.  It  is  The  Abstract 
God  ;  the  (personally)  unrevealed  God ;  the 
God  of  conceptual,  self-existent  Justice,  (or 
adjustment).  Truth  and  Law;  God  the 
Father  of  the  Final  Theology,  in  a  word : 
The  Sciento- Absolute  ;  (see  Messiauism,  Odic 
Force,  Spirit,  Absolute.)  "Philosophy," 
Bays  Proudhon  (Creation  de  I'Ordre,  p.  87) 
*'  has  never  yet  essayed  to  give  a  General  and 
Transcendental  TJieory  of  Abstraction;  but, 
without  such  theory,  certitude  respecting  the 
points  still  controverted  in  Philosophy  [which 
includes  Theology]  can  never  be  acquired." 

Affection,  Love,  The  Good,  (Analogues  of 
each  other),  TJnismal,  are  opposite  in  Nature 
to  Knowledge,  Wisdom,  and  The  True  (Ana- 
logues of  each  other),  Buismal.  Affection  is 
essentially  side-taking,  partial,  a  respecter  of 
persons,  and  hence  unjust,  or  not-true,  in  the 
abstract  Scientic  meaning  of  Justice,  Truth 
and  Law.  It  accords  with  Idior^hronicism, 
as  Tiie  True  accords  with  the  Kolnos  Logos, 
(which  see.)  Utter  Devotion  to  the  governing 
Behests  of  the  Abstract  and  Absolute  Truth  is 
the  suflScient  platform,  or  Basis  of  the  Creed, 
of  the  New  Religious  Dispensation,  the  Re- 
ligion of  the  Future ;  devotion  thence  to  the 
Discovery  of  Truth,  and  thence  again  to  the 
discovery  or  acquisition  of  the  Method  which 
shall  conduct  to  the  discovery  of  Truth. 

Devotion  to  Truth  is  then  The  First  Pos- 
tulate ;  but  it  may  be  that  we  do  not  know  the 
Truth  ;  there  is  demanded  therefore  A  Pre- 
liminary Devotion  to  the  discovery  or  the  search 
after  Truth;  but  we  may  not  Tcnow  how  to 
seek  the  truth  ;  there  is  therefore  the  demand 
for  A  Still  Preliminary  Devotion  to  the  Dis- 
covery of  A  Scientific  Method,  by  which  wo 
can  investigate  and  determine  the  Truth  uni- 
versally.    Universology  purports  to  be  the 


Discovery  and  Demonstration  of  that  Method. 
It  results  that  the  Religious  Sentiment  of  the 
World  should,  for  th«  present,  be  concen- 
tered on  the  comprehension,  acquisition  and 
criticism  of  the  New  Universal  Science  or 
Science  of  the  Universe. 

But,  yet.  The  Beautiful  is  the  result  of 
graceful  compromise  between  the  Sternness 
of  Abstract  Truth  and  the  too  excessive  con- 
cessiveness of  Affection  or  Love,  and  is, 
therefore,  from  one  point  of  view  higher  and 
more  than  Truth,  (t.  1117.)  When  Goethe 
affirmed  that  "  Beauty  is  more  than  Good- 
ness," the  world  could  not  understand  him. 
In  the  light  of  these  Principles  it  is  seen  in 
precisely  what  sense  it  is  more  than  both 
Goodness  and  Truth,  since  it  is  a  Compound 
Resultant  of  the  two,  and  is  in  that  sense 
more  than  either  of  its  factors ;  but  in  the 
Governmental  or  Regulative  Sense,  it  is 
always  the  second.  Pure  Abstract,  term  in 
the  Trigrade  Scale  of  Prime  Elements,  which 
is  supreme.  Confucius  said,  "  0  that  I  could 
find  a  Tnan  who  loved  Truth  as  I  have  seen 
men  love  Beauty  /  ^^  Christ  said,  "  The  Zeal 
of  my  Father's  House  hath  eaten  me  «j?." 

To  ascend  from  Personal  Love,  centered, 
in  the  first  instance,  upon  some  Ideal 
or  Real  Personality  however  exalted,  to 
Love  primarily  and  'directly  centered  upon 
that  Pure  Abstract  and  Universal  Truth 
vihich  embraces  and  presides  over  all  Ideals 
and  all  Personality,  and  to  the  Love  tlien  and 
thence  derived,  of  Ideals  (or  Idols)  and 
Persons,  only,  or  chiefly,  in  so  far  as,  and 
because,  they  embody  or  incarnate  The  Truth 
{TJie  Logos),  in  fall,  or  in  parts  previously  es- 
ti?nated  and  clea?'ly  understood  in  the  Abstract 
State,  and  hence  intelligently  and  critically 
recognized,  in  its  Varying  Degrees,  in  its  Per- 
sonal Representatives  ;  to  ascend  from  this 
Compound  Love  to  the  Wisdom  whicJi,  comes 
from  the  Knowledge  of  Truth,  and  finally,  to 
proceed  thence,  to  that  Supreme  Gracefulness 
of  Conduct,  the  High  Art  of  the  Individual 
and  Collective  Life  of  Humanity  ; — to  marry, 
in  a  word,  the  burning  and  absorbing  pious 
zeal  of  Christ  to  the  Love  of  Truth  per  se,  so 
pathetically  sighed  for  by  Confucius ;  to  marry 
these  two  Loves,  conjointly,  with  the  Clean- 
cut  and  Profound  Intellectual  Understanding 
of  Truth;  Sciento-Philosophic, — such  is  the 
more  Elaborate  Programme  of  the  New  Re- 
ligion propounded  by  Universologt,  Inte- 
gkalism  and  Pantarcuism — New  only  in  the 


Ivi 


VOCABULAKY. 


sense  that  it  is  the  Superior  Development, 
the  Flowering-out  of  the  Religion(s)  of  the 
Past ;  the  Eealization  of  all  that  is  or  can  be 
truly  meant  by  the  looked-for  ' '  Second  Com- 
ing of  Christ.''''  See  Catholic,  Catholic  Church, 
(New,  Old,)  Theology,  God. 

The  Incarnated  Human  Excellence,  In- 
dividual or  Collective,  which  could  rightly 
say,  in  Scriptural  Phrase,  but  in  a  new  sense 
and  with  reference  to  the  Most  Profound  and 
Fundamental  Abstract  Truth,  "I  and  my 
Father  are  One,"  might  be  proclaimed,  with- 
out blasphemy,  as  *'The  Messiah,"  "The 
Anointed  One,"  and  as  "  Immanuel,"  or 
*'  God  with  us."  Of  such  Transcendent  and 
Divinized  Humanity  it  might  be  said  in  a 
less  restricted  Personal  Sense  than  of  Old, 
"And  The  Word,  {The  Logos)  became  Flesh, 
and  dwelt  among  us,  (and  we  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the 
Father),  fuU  of  Grace  and  Truth."  The 
"Lyrical  Philosophy"  (see  Mysticism)  of  the 
Old  Scriptures  may  thus  be  interpreted  into 
the  more  intelligible  Human-like  experience 
of  the  New  Age. 

The  excess  of  Love  is,  indeed,  not  unfre- 
quently  the  worst  enemy  of  Truth.  Even  God 
and  Christ,  and  The  Bible,  and  The  Church 
maybe  held  to  and  devotedly  loved,  by  the  best 
of  people,  in  a  certain  sacramental  way  in  which 
these  sanctified  objects  are  mere  Idols,  dark- 
ening the  understanding,  hindering  the  free- 
dom of  the  mind  and  the  possibility  of  Pro- 
gress, perpetuating  bigotry,  dogmatism,  re- 
ligious arrogance  and  other  wide-spread 
ecclesiastical  vices. 

Professor  Huxley,  on  a  recent  occasion, 
rejoices  that  the  -Itys  (-Ities)  are  rapidly  dis- 
appearing from  Science ;  that,  in  other  words, 
we  are,  in  this  age,  contenting  ourselves  with 
the  Facts  of  Observation,  the  -its  and  -ids,  and 
their  Classifications  the  -ions  and  -tions  (-unz 
and  -shunz).  He  is  quite  right,  profoundly 
right,  in  respect  to  the  proper  method  in  his 
own  really  lower  and  Ordinary,  but  not  less 
indispensable,  Department  of  Science,  which, 
in  order  to  prosper,  must  eliminate  what  does 
not  belong  to  it ;  but,  there  is  a  certain  un- 
conscious arrogance  in  the  assumption,  by 
the  champions  of  the  Natural  Sciences,  in 
this  hour  of  the  triumphant  development  of 
their  subject,  to  the  effect,  that  their  Science 
is  the  only  Science,  and  their  scientific  method 
the  only  scientific  method.  They  have  not 
hitherto  fully  sensed  that  Higher   Science, 


purely  Metaphysical  and  Transcendental 
(Cardinary,  as  contrasted  with  Ordinary) 
which  is  to  take  up  and  elaborate  and  classify 
the  -Itys  rejected  by  them,  and  the  still  more 
Transcendental  Ism^,  the  Domain  of  which 
must  speedily  come  to  be  recognized  as  the 
Supreme  Domain  of  Science.  This  is  Trans- 
cendental Science,  constructed  out  of  Pure 
Abstract  Ideas,  but  to  which  all  observations 
and  classifications  of  mere  facts  will  be  found 
in  the  end  to  be  subordinate  and  amenable. 
Universology  is  the  only  umpire  which  can 
settle  the  relative  rank  of  the  Special  Sciences. 
At  a  certain  stage  in  the  development  of  the 
Foetus  the  Liver  increases  to  something  like 
five  times  its  true  proportional  size,  thrusting 
its  immense  materioid  bulk  in  the  way  of 
claim  to  being  the  leading  Visceral  Organ  of 
the  Human  Organismus.  Perhaps  every  or- 
gan in  the  body  sets  up  in  turn  to  be  the  chief 
of  the  Physiological  Eepublic,  as  every  one 
of  the  Inferior  Interests  in  Society  has  done, 
before  the  Head  and  Brain  are  univer- 
sally conceded  their  legitimate  Governing  or 
Eegulative  Precedence.  It  is  not,  however,  till 
this  happens  that  the  Harmonious  Perfection 
of  Gestation  is  accomplished,  and  the  child  is 
prepared  to  be  born.  It  is  by  analogy  with 
the  Liver  that  the  Natural  Sciences  have 
claimed  for  a  period  the  higher  rank  in  the 
world  of  Science,  than  pure  Abstract  Scien- 
tism,  which,  as  yet,  was  not  in  fact  sufficiently 
developed  to  maintain  its  claim,  more  subtle 
and  difficult  of  realization  ;  somewhat  as  the 
Anatomy  of  the  Brain  offers  the  severest  and 
as  yet  the  unsolved  problem  of  Physiology. 
But  the  true  adjustment  of  relative  rank  in 
the  Hierarchy  of  the  Sciences,  effected  by  the 
demonstration  and  understanding  of  the 
Unity  of  the  Sciences,  indicates  the  hour  of 
Intellectual  Birth  for  the  Eace,  (t.  434.) 

A  few  new  terms  occur  in  the  Vocabulary 
not  found  in  the  body  of  this  work,  but 
which  will  serve  to  facilitate  the  discussions 
in  question.  Of  such  new  terms  occurring 
under  the  head  of  -Ism,  the  most  are  of  the 
Third  Order,  those  Cardinismal  terms,  per- 
taining to  the  Elaborismus  of  Ideas,  the  ab- 
sence of  which  in  our  existing  languages, 
emasculates  them,  for  the  purposes  of  Sciento- 
Philosophy,  (c.  3,  t.  226),  Fosita-JVegatism  for 
instance.  Alwato  will  furnish  less  cumber- 
eome  and  more  euphonious  terms.  These 
awkward  words  are  provisional.  See  Inte- 
gralism,  Cardinism,  Universology,  Univariety. 


VOCABULAKT. 


Ivii 


ALPHABETIC  ARRA.NGEMENT,  U.^DER  -ISM,  OF  WORDS  HAYmG  THAT 

EWmG, 

{See  Introduction  to  the  Vocabulary,  p.  xli.) 


A. 


Absolutism  ;  see  Arbitrism. 

Abstbact-Concretism,  The  Principle  em- 
bodied in  and  symbolized  by  un wrought 
Materials,  Matters,  Stuif. 

Abstractism,  The  Principle  of  Abstractness ; 
see  Concretism. 

Altrcisit,  devotion  to  the  well-being  of 
others,  and  so  to  the  interests  of  all ;  con- 
trasts with  Egoism ;  a  larger  word  than 
Benevolence  and  perhaps  more  specific 
than  Philanthropy ;  furnishes  the  adjective 
Altruistic,  which  see. — Comte. 

Angulism,  Tiie  Principle  in  the  Constitution 
and  Distribution  of  All  Things,  which  is 
embodied  in  and  symbolized  by  the  Angle, 
or  by  Angles,  the  brokenness  of  Surfaces 

.  and  Lines. 

Akimism,  1.  The  Principle  embodied  in  and 
symbolized  by  the  Animal  or  by  the  Ani- 
mal Kingdom  at  large  ;  2.  Animal  Life  as 
distinguished  from  Vegetable  Life. 

Anthropism,  The  Principle  embodied  in  and 
symbolized  by  Man  or  the  Human  "World. 
(Gr.  Antliropos,  Maij.) 

Anthropomorphism,  contrasts  with  Cosmism, 
The  Principle  embodied  in  and  symbolized 
by  the  Anthropoid  (the  Human  Figure  or 


Form) ;  the  theological  doctrine  of  the 
Human  Form  or  human-like  Being  of  God  ; 
the  doctrine  respecting  God  that  he  is  in 
the  human  form ;  extended  by  Svveden- 
borg  to  the  Heavens,  and  Universologically 
to  the  Universe,  and  to  each  Monad  and 
larger  Sphere  of  Being  in  the  Universe  en- 
tire. (Gr.  Anthropos,  Man  ;  Morplte,  Form.) 
(c.  1,  2,  t.  895.) 

Arbitrism,  Autocracy,  Supreme  Personal 
Authority,  or  Individual  Willi  implying 
Arbitrary  and  Irresponsible  Power  and 
Control,  whether  of  God,  or,  in  a  minor  de- 
gree, of  any  Euler  or  Controller;  Con- 
sidered as  a  Self-Existent  and  Eternal 
Principle ;  also  as  presiding  in  a  corre- 
sponding Scheme  of  Government  or  Ad- 
ministration (characterized  by  it),  in  the 
Universe  at  large,  or  in  any  Minor  Domain 
of  Affairs;  Self-directing  and  presiding 
Will-Power;  in  Alwato,  YA;  contrasts 
with  Logicism,  which  see. 

Artism,  the  Abstract  Principle,  or  the  Spirit 
of  Art. 

Arto-Concretism  ;  see  Naturo-Concretism, 
and  Concretism. 


Cardinism,  The  Principle  embodied  in,  and 
8ymbolizedby,theCardinismus  ;  by  the  Car- 
dinal Series  of  Number,  or  by  any  Cardinal 
Number  or  Numbers,  (t.  214.)  The  i^/?^- 
ing  and  Reconciliation  of  things  different 
and  even  most  opposite ;  as  of  the  Most 
Absolute  {Simple)  Unity,  and  of,  on  the 
other  hand,  the  most  Distinctified  i)i/fer- 
«»C€,— reconciled  in  Univariety  or  the  Om- 
nimriant  Unity  (The  Higher  and  Complex 
Unity) ;  as  of  the  Most  Implicit  Faith  in  the 
Underlying  Inherency  of  Truth,  Goodness, 
and  Beauty  in  All  Things,  the  God-Prin- 
ciple overruling  Evil  for  Good,  and  of,  on 
the  other  hand,  the  most  rigid  Scepticism  of 
every  particular  Affirmation  or  Denial  (un- 
til after  Badical  Investigation   and    Co^n- 


JTrwifl^ion)— reconciled  in  that  Plastic  and 
accommodating  Mentality  which  embraces  and 
harmonizes  the  most  Extreme  Divergencies  ; 
AS  OF  the  Most  Devout  Wbrshipfulness 
towards  The  True  Divine,  whether  con- 
ceived of  as  Abstract,  or  Personal,  and  of, 
on  the  other  hand,  the  BlaiiJcest  Atheism, 
towards  many  prevalent  Uteral  and  degrad- 
ing Conceptions  of  the  Being  and  Nature  of 
God — reconciled  in  the  Sciento- Philosophic 
and  Composite  Theology  of  theNew  Catholicity 
of  the  Future ;  as  of  the  most  Devout  Self- 
Abncgation,  Consecration,  Loyalty  and  Sub' 
ordination  to  all  true  and  accepted  Leaders 
or  Chiefs,  the  full  recognition  of  "  the  Divine 
Right  of  [True]  ICrngs,""  and  of,  on  the 
other  hand,   the  Most  Utter  Democracy  in 


Iviii 


VOCABULARY. 


the  SovEEEiGNTT  OF  THE  INDIVIDUAL, — re- 
conciled iu  the  Larger  Organic  and  Fantar- 
chal  State-craft  of  the  Future  of  Humanity  ; 
AS  or  Conservatism^  and  of  Radicalism,  re- 
conciled in  Orderly,  Rapid,  and  Oinni- 
variant  Peogress  ;  as  of  the  Complicated 
Organization  and  Static  Order  of  the  Fro- 
Bpective  Pantarchal  Regime  of  Human 
Affairs,  and  the  Free  Dissentient  Individ- 
uality which  shall  persistently  decline,  like 
the  debris  at  the  foot  of  a  mountain,  to  be 
included  in  any  consolidated  and  organized 
Establishment  whatsoever,  etc.,  etc.,  etc. 
But  Cardinism  is  still  in  Preponderance, 
Statoid,  as  contrasted  with  Ordinism,  which 
is  Motoid  ;  see  -Ism,  Ordinism,  Univariety, 
God,  Theology,  Universology,  Catholic, 
Catholic  Church,  (Old,  New,)  Individuality, 
(Convergent,  Divergent.)  (Lat.  Cardo,  a 
Hinge.) 


CAKDiNORDnrisM,  (Cardina-Ordlnism),  the 
composity  and  mutual  interblending  of 
Cardinism  and  Ordinism. 

CiBCLisM,  The  Principle  embodied  in  and 
symbolized  by  the  Circle. 

CoNCRETisM,  The  Principle  embodied  in  and 
signified  by  the  entire  Concrete  World. 

Conservatism,  The  Principle  which  tends  to 
Conservation  or  the  Preservation  of  what- 
soever is;  contrasts  with  Eadicalism;  see 
Eadicalism  and  Conservative. 

CosMisM,  The  Principle  embodied  in,  and 
symbolized  by  The  World  apart  from 
Man ;  (Gr.  Cosmos,  World)  ;  see  Anthro- 
pism. 

Ctjbe-ism,  The  Principle  embodied  in  and 
symbolized  by  the  Cube. 

Cltivism,  The  Principle  involved  in  and 
symbolized  by  Curvature  or  the  Curve. 


D. 


Determinism,  The  Principle  embodied  in 
and  symbolized  by  Determination,  or  a 
Scheme  of  Determinations,  or  adjustments 
of  Lines  directed  to  different  Points  of  the 
Heavens. 

Deutero-Christianism,  The  Dominant  Prin- 
ciple of  the  Deutero-  (or  Deuto-)  Christian 
Dispensation ;  see  Deutero-,  Prota-,  Trito- 
Christian,  (a.  49,  t.  204.) 

Deutero-Eeligionism,  The  Governing  Prin- 
ciple of  the  Second  and  Transitional  Ec- 
ligious  Stage  of  Development  in  Human 
Society,  affecting  especially  this  age ;  see 
Deutero-Christian. 

Deutero-Societism,  The  Governing  Principle 
of  The  Second  or  Transitional  Stage  of  De- 
velopment in  Human  Society,  affecting  es- 


pecially The  Present  Age ;  see  Deutero- 
Christian. 

Dia-Magnetism,  That  form  or  condition  of 
Magnetism,  which  causes  certain  sub- 
stances, when  freely  suspended,  to  take  an 
equatorial  position,  or  one  at  right  angles 
to  the  lines  of  magnetic  force. 

Dualism,  The  Doctrine  that  there  are  two 
sources  or  origins  of  Being ;  contrasts  with 
Monism. 

DuisM,  One  of  the  Three  Fundamental  or 
Primordial  Principles  of  Universology. 
The  Principle  in  the  constitution  of  All 
Things  which  is  derived  from.,  and  has  re- 
lation to,  the  Number  Two ;  the  Spirit  of 
Two  ;  (Latin  Duo,  Two) ;  see  Unism,  and 
Trinism,  and  Universology,  (t.  203.) 


E. 


Eclecticism,  The  Philosophical  Principle  or 
System  which  elects  or  selects  portions  or 
Aspects  of  all  other  Systems,  conjoining 
them  into  a  new  or  Eclectic  System ;  differs 
from  Integralism  which  takes  substan- 
tially the  whole  of  all  other  Systems, 
placing  and  reconciling  them  and  all  their 
parts  by  virtue  of  Universological  Solutions 
and  Principles. 

Egoism,  a  passionate  love  of  self,  leading  a 
man  to  centre  all  considerations  upon  his 
own  personality ;  contrasts  with  Altruism ; 
see  Altruism,  under  -Ism,  and  Altru- 
istic. 


Elementism,  the  Principle  embodied  in  and 
symbolized  by  Elements,  or  the  Elementary 
Domain. 

Empiricism,  Knowledge,  from  Experience 
merely. 

Equa-Tnequism,  The  Conjunction,  Marriage 
and  Eeconciliation,  or  the  Mutual  Modifi- 
cation of  Equism  and  Inequism;  which 
see. 

Equism,  The  Principle  embodied  in  and  rep- 
resented by  The  Equal  Numbers,  by  Par- 
allel Lines,  etc. ;  related  to  Equity,  in 
Morals,  (t.  898,  906) ;  see  Inequism. 

ExFEBiENTLiLiSM ;  866  Sensationalism. 


VOCABULAKY. 


lix 


F. 

Feminism,   The  Principle  embodied  in,  and  Feactionism,    The  Principle    embodied  in, 

symbolized  by,  the  Feminismus,  or  by  any  and    represented   by.   Fractions,    or   The 

Female  Being,  or  the  Analogue  of  such.  Fractional  Series  of  Numbers, 
(t.  13G.) 


Globism,  The  Principle  embodied  in,  and  symbolized  by,  the  Globe,  (-Figure.) 


H. 


Hemcism,  or  Helix,  defined,  t.  637. 


I. 


Idealism,  The  Philosophy  -which  evolves  all 
Being  from  Mind ;  see  Materialism. 

Idiaphbonecism,  The  Principle  of  the  Idia 
Phromsis  ;  which  see. 

Inclinism,  The  Principle  embodied  in,  and 
symbolized  by,  the  Inclined  Line  or  Plane. 

Individualism,  The  Principle  embodied  in, 
and  symbolized  by,  the  Individual,  as  con- 
trasted with  the  Sociability,  Mutuality,  or 
Unity  of  Society;  The  Doctrine  or  Ten- 
dency which  leans  towards,  or  promulgates, 
that  Principle. 

Inequa-Equism,  The  Conjunction,  Marriage 
and  Reconciliation  or  the  Mutual  Modifica- 
tion of  Inequism  and  Equi-^m,  which  see. 

Inequism,  The  Principle  embodied  in  and 
represented  by  The  Odd  Numbers,  by 
Odd  or  Un-mated  Objects  or  Forms,  etc., 
related  to  In-iquity  in  Morals,  (t.  898,  902;) 
see  Equism,  and  Universology. 

Ineernalism,  The  Infernal  Principle,  the 
Principle  embodied  in  and  symbolized  by 
the  Hells. 

iNOBGiNisM,  The  Principle  embodied  in,  and 
represented  by,  the  Inorganic  World. 

IirrEGEBA-FBA.CTioiasM,  The  Principle  sym- 
bolized by  the  Composity  and  mutual  inter- 
blending  of  Whole  Numbers  and  Frac- 
tions. 

Inteoeeism,  The  Principle  embodied  in,  and 
represented  by,  Integers  or  Whole  Num- 
bers, or  by  The  Integral  Series  of  Num- 
bers. 

Integrism,  defined,  t.  210. 

IsLAMiSM,  Mahomctanism. 

Integbalism,  I.  The  Universal  Philosophy, 
(accompanying  Universology  and  Pantar- 


chism),  Universal  in  a  Multiform  Sense,  as 
embodying :  1.  Natural  Philosophy,  in 
the  Grand  or  Comtean  meaning  of  the 
Term,  together  with  its  Metaphysical  and 
Theological  Substrata,  the  Speculative,  In- 
stinctual and  Inspirational  Basis,  the  Old 
Philosophies  and  the  Old  Eeligions  ;  2.  Sci- 
ekto-Philosophy,  the  Exactitudes  of  Uni- 
versology, generalized,  and,  3.  Arto-Phil- 
osophy,  or  the  New  and  Future  Practical 
Philosophy,  the  Final  and  Harmonious 
Application  of  Philosophy  to  the  Collective 
and  the  Individual  Life  of  Man — culminat- 
ing in  the  Religion  of  the  Future.  II.  In- 
tegbalism, is  the  convenient  abridged  ex- 
pression fur  Omnivariant  Integraiism,  and 
also  for  Pivoto-Integralism  (somewhat  as 
Individuality  is  currently  used  for  Diver- 
gent Individuality,  Trinism  for  Treism  and 
Tri-Unism,  etc.)  In  this  last  sense  (see 
Pivoto-Integralism)  it  means  The  Cardin- 
ism  of  Gai'dinism  with  Ordinism  in  Cardin- 
ordinism  ;  and  of  this  last  (as  Integensm), 
with  Fractionism  in  Integera-Fractionism 
(as  of  The  Subjective  and  The  Objective 
antitheticany  reflecting  each  other),  and, 
finally,  of  all  this^  as  Positism,  ivitJi  Ne- 
gatism,  (The  Something  and  the  Nothing, 
as  the  Equal  Factors  of  Being)  in  Omniva- 
riant Integraiism^  centered  in  and  repre- 
sented &;/  Pivoto-Integralism,  Trie  Eeigning 
Unit  or  Individual  or  Pivot  of  any  Organis- 
mus  whatsoever.  See  Cardinism,  Ordinism, 
Cardinordiuism,  Integrism,  Fractionism, 
Integera-Fractionism,  Pivoto-Integralism, 
and  the  following  Tabular  Piesentation,  to 
be  read  from  below  upward. 


Ix 


VOCABULARY. 


OMNIYARIANT  INTEGRALISM. 


EQUISM 

(THE    EVEN 

KUMBEES.) 


(THE  ODD 


N 


POSITISm 

(ALL  POSITIVE 
Numbers.) 


CARDOISmE    ^ 

I  (THE  CARDINAL    \     INEQUISM 
INTEGERISM  ^       Numbers.) 

'(Unism,  Duism, 
Trinism.) 

ORDINISH 

(THE  ORDINAL 
Numbers.) 


PIVOTO-INTEGRALISM, 

(THE  UJSTIT.) 


^FRACTIONISM  (The  Fractions.) 
WEOATISMI,  «=  Zeroism  (ZERO.) 


Judaism,  The  Eeligious  System  of  the  Jews. 


K. 


KoiNOLOGiciSM,  The  Principle  of  the  Koijwa  Logos  ;  which  see. 


L. 


Lnns-isM,  The  Principle  symbolized  by  The 
Line  or  Lines. 

LiNiisM ;  see  Line-ism. 

LooioAKBiTEisM,  (Logica-Arbitrism),  The 
Composity  and  Interblending  of  Logicism 
and  Arbitrism. 

LoGicisM,  Pure  and  Transcendental  Eation- 
ALisM ;  nationalism  rigorously  confined  and 
applied  to  the  Inherent  and  Necessary 
Lnws  of  Being ;  the  Logos  of  Plato  and  St. 


John  (translated  "  The  Word,"  Oospel  of 
John^  ch.  1,  V.  1),  considered  as  a  Self- 
Existent  and  Eternal  Principle ;  also  as 
presiding  in  a  corresponding  Scheme  of 
Government  or  Administration  character- 
ized by  it,  in  the  Universe  at  large,  or  in 
any  Minor  Domain  of  Affairs ;  "Wisdom ; 
the  Pure  Eeason  ;  in  Alwato,  WO  ;  con- 
trasts with  Arbitrism ;  which  see. 


M. 


Masculism,  The  Principle  embodied  in  and 
symbolized  by  the  Masculismus,  or  by  any 
Male  Being,  or  any  Analogue  of  such. 


Materialism,  The  Philosophy  which  evolves 
all  Being,  Mind  and  Idea  included,  from 

Matter. 


VOCABULAEY. 


Ixi 


Materiism,  The  Principle  embodied  in,  and 
symbolized  by,  Matter,  or  the  Materiismus. 

Maximism,  The  Principle  embodied  in,  and 
symbolized  by,  Maxima,  The  Greatest,  or 
that(those  things)  which  is  (or  are)  Greatest. 

Mentism,  Tlie  Principle  embodied  in  and 
symbolized  by  Mind,  or  the  Mentismus. 

MiNERisM,  (or  Muaeralism),  The  Principle  em- 
bodied in,  and  symbolized  by  the  Mineral, 
or  the  Mineral  Kingdom  at  large;  the 
relative  deadness  or  absence  of  life  of  the 
Inorganic  as  contrasted  with  the  Organic 
world. 

MiNiMisM,  The  Principle  embodied  in,  and 
symbolized  by.  Minima,  The  Least,  or  that 
(or  those  things)  which  is  (or  are)  smallest. 

MoDULiSM,   The  Principle   of  Graceful  Va- 


riation in  Form ;  the  Principle  illustrated 
by  Hogarth's  Line  of  Beauty. 

Monism  ;  defined,  c.  1,  t.  756. 

Monotheism,  One-single- God-ismj  (Gr.  M'u- 
nos,  tSoLE,  Single;   Tfieos,  God.) 

MoTisM,  The  Principle  embodied  in,  and  sym- 
bolized b} ,  Motion. 

MoTooisM,  The  Principle  of  a  state  of  being 
analogous  with  motion. 

Mysticism,  Doctrines  intuitionally  conceived 
and  uusystematically  expounded,  so  as  to 
be  mysterious  or  partially  incomprehen- 
sible, called  by  Weehniakoff,  "  Lyrical 
Philosophy,"  and  defined  as  ''  the  special 
mode  of  philosophizing  apropos  of  subjects 
which  escape  from  a  rigorous  scientific  com- 
prehension." 


N. 


Natitrism,  The  Principle  embodied  in,  and 
symbolized  by,  Nature  ;  crude,  imperfect, 
aggregative ;  analogous  with  Affection, 
Natural  Tendency,  or  "Human  Nature," 
in  respect  to  the  Mind;  the  Abstract 
Principle,  or  the  Spirit,  of  Nature ;  see 
Nature. 

Naturo-Abstractism  ;  see  Abstract-Con- 
cretism. 

Negatism,  The  Principle  embodied  in,  and 


symbolized  by,  Zero,  as  contrasted  with  All 
Positive  Numbers,  =  Nothing;  see  Zero- 
ism,  Positism. 

Nihilism,  The  philosophical  doctrine  which 
reduces  everything  to  non-entity. 

Nonsubstantialism  ;  see  Nihilism. 

NuMEBisM,  The  Principle  embodied,  in  and 
symbolized  by.  Number. 

Nuptialism,  The  Principle  embodied  in,  and 
symbolized  by.  Marriage. 


Optimism,  1.  The  Doctrine  that  every  thing 
in  Nature  is  arranged  for  the  best ;  2.  That 
in  Heaven  supreme  and  unalloyed  good 
will  be  fully  realized ;  see  Pessimism. 

Obdinism,  The  Principle  embodied  in,  and 
sjTnbolized  by,  the  Ordinal  Series  of  Num- 


bers ;  that  which  reigns  in  the  Ordinis- 

mus  ;  see  under  -Ismtjs,  (t.  155,  214.) 
Organism,  properly  the  Principle  indwelling 

within  any  Organismus,  (c.  4,  t.  43.) 
Ovism,  The  Principle  symbolized  by  the  Egg, 

and  especially  by  the  Egg-Figure  or  -Shape. 


Pantheism,  The  Doctrine  that  the  Universe 
is  God ;  or  that  God  exists  only  in  the 
Universe  as  its  indwelling  Spirit  and 
Power,  (Gr.  Pan,  All  ;   Tkeos,  God.) 

Pantophronecism,  The  Composity  and  Har- 
mony of  I<;liaphronicism  and  Koinologi- 
cism. 

Pabtialism,  one-sided  doctrine  or  view;  see 
Simplism. 


Particulism,    The  Principle    embodied  in, 

and  symbolized  by,  the  least  Particles  or 

Atoms  of  Being. 
Partism,   The  Principle    embodied  in,  and 

symbolized  by,  the  Parts  of  the  Integer  or 

Whole. 
Perpendiculism,  The  Principle  embodied  in, 

and    represented    by,  the    Perpendicular 

Line  or  Direction. 


Ixii 


VOCABULARY. 


Pessimism,  1.  The  Doctrine  or  Opinion  that 
every  thing  in  the  World  is  bad,  or  the 
worst  that  can  be ;  2.  That  in  Hell  Supreme 
and  UnaUoyed  Evil  and  Suffering  exist; 
see  Optimism. 

Philosophism,  The  Principle  embodied  in 
and  symbolized  by  Philosophy. 

Pivoto-1:ntegbalism,  The  Principle  embodied 
in,  and  symbolized  by,  the  Numerical  In- 
teger, or  Unit,  considered,  on  the  one  hand, 
as  the  Summation  of  an  Infinity  of  its  own 
Component  Fractions,  beneath  (or  of  lower 
value  than)  and  wjthin  itself,  and,  on  the 
other  hand,  as  the  Primitive  Monad  or 
Central  Atom  above  which  arises  an  In- 
finite Series  of  Integers  or  Whole  Numbers, 
HiGHEB  (in  value  than),  outside  of,  and  be- 
yond this  Primitive  Integer,  whence  there- 
fore, it  is  Pivotal,  or  fills  a  cardinating  or 
Tiinge-wise  function  between  an  Internal 
Universe  of  Fractional  Numbers  and  their  Re- 
lations and  a  similar  External  Universe  of 
Whole  Numbers  {%.  841,  842),  these  two  Uni- 
verses standing  apex  to  apex,  in  Antithetical 
Eeflection  to  each  other,  (t.  382. )  The  Point 
repeats  tlie  Unit;  the  Atom  repeats  the 
Point;  The  Individual  Man  repeats  the 
Atom.  Each  person  is  thus  Pivoto-Inte- 
gral,  or  cardinated  between  The  Universe 
without  and  an  answering  Universe  within — 
Antithetically  Rt^/lecting  each  other.  So  of 
the  Atom.  Hence  arLse  important  Analo- 
gical relations  with  Microscopy,  "  Pan- 
genesis," "  Homeopathic  Attenuations," 
^t.  1078),  etc. ;  see  Universology. 


Pluralism,  The  Prmciple  of  the  Pluralis- 
mus. 

Polytheism,  The  Belief  in  a  Plurality  of 
Gods.    (Gr.  Polhis^  Many  ;  Tlieos,  God.) 

Posita-Negatism,  The  composity  and  car- 
dinated reconciliation  of  Positism  and  Ne- 
gatism,  which  see. 

Positism,  The  Principle  embodied  in,  and 
symbolized  by,  all  Positive  Numbers  aa 
contrasted  with  Zero  —  Nothing. 

Positivism,  The  name  chosen  by  Augusta 
Comte  for  his  system  of  Philosophy  and 
Eeligion,  founded  on  Positive  Science. 

Pbesentationism  ;  see  Eeal  Presentation- 
ism. 

Pbimism,  The  Ordinal  aspect  of  Unism. 

Proto-Cheistianism,  The  Govei'niiig  Prin- 
ciple of  the  First  Christian  Dispensation ; 
— Affectional,  related  to  "Feeling,"  in  Me- 
taphysics. (Gr.  Protos,  First)  ;  see  Deu- 
tero-,  Proto-,  Trito-,  Christian. 

Proto-Eeligionism,  The  Governing  Prin- 
ciple of  the  First  or  Primitive  Religious 
Development  of  Human  Society  ;  see  Proto- 
Christianism. 

Pboto-Societism,  The  Governing  Principle 
of  The  First  or  Primitive  Grand  Develop- 
ment of  Society,  extending  up  to  The  Pre- 
sent Age ;  see  Proto-Christianism. 

PuNCTisM,  The  Principle  symbolized  by  Point 
or  Points. 

Pybamidism,  The  Principle  embodied  in, 
and  symbolized  by,  the  Pyramid  or  Pyra- 
midal Form. 


Q. 


QuAETisM ;  see  Unism. 


QunmsM ;  see  Unism. 


R. 


Radicalism,  The  Principle  embodied  in,  and 
symbolized  by,  Eoot  or  Eoots ;  thorough- 
ness; that  which  goes  to  the  bottom  of 
things ;  destructive,  subversive ;  see  Con- 
servatism. 

Eationalism,  The  doctrine  in  Eeligion,  and 
elsev/here,  which  subordinates  Faith  to 
Eeason ;  which  reduces  every  belief  to  a 
rational  basis,  and  rejects  what  cannot  be 
BO  resolved. 

Ebalism,  The  Philosophical  Doctrine  which 
accepts  the  testimony  of  the  senses  in  re- 
spect to  the  External  World,  as  reliable. 


Eeal  Presentationism,  The  doctrine  that  in 
perceiving  the  external  world,  the  mind 
and  the  object  perceived  are  in  actual 
presence,  or  unite  without  the  interven- 
tion of  any  filmy  representative  idea,  (t. 
415-419.) 

Eectiliniism,  The  Principle  embodied  in 
and  symbolized  by  the  Eight  Line;  see 
Eectism. 

Eectism,  The  Principle  involved  in  and  sym- 
bolized by  Straightness. 

Eotundism,  The  Principle  embodied  in  and 
symbolized  by  Eoundness, 


VOCABULAKr. 

S. 


Ixiii 


SciENTisM,  the  Abstract  Principle  or  tli3 
Spirit  of  Science ;  The  Principle  embodied 
in,  and  symbolized  by,  Science. 

SciENTO-ABSTRACTisii ;  See  Abstractism. 

Secondism,  the  Ordinal  Aspect  of  Daism. 

Sectorism,  The  Principle  embodied  in,  and 
represented  by,  the  division  of  a  circle 
called  a  Sector. 

Segmextism,  The  Principle  embodied  in,  and 
represented  by,  the  section  of  a  circle  called 
a  Segment. 

Sensationalism,  The  Pliilosophicid  Doctrine 
which  refers  all  Knowledge  to  Sensation ; 
related  to  Materialism  and  Experientialism ; 
contrasts  with  Idealism  and  Transcendent- 
alism. 

Sesquism,  An  Intermediate  Cardinating  Prin- 
ciple between  Unism  and  Duism,   (Lat.  ses- 

qui,  ONE  AND  A  HALF.) 

Simplism,  the  simplistic  aspect  of  any  subject, 
one-sidedness,  insufficiency  of  view;  a 
state  of  mind  corresponding  with  such  a 
view,  (t.  436.) 

SiNGLisM ;  see  Singnlism. 

f  iNGULisM,  the  Principle  of  the  Singulismus ; 
a  gross  and  general  aspect  of  Unism  ;  con- 
trasted with  Pluralism,  as  Unism  with 
Duism. 

SoLiDiSM,  an  arrangement  of  solid  matter,  as 
of  the  volume  or  tome ;  see  Surfocism ; 
The  Principle  symbolized  by  Solid  or  So- 
lids. 

SpiEALisM  or  Spiral,  defined,  t.  637. 

Spa-ci -Tempism,  the  com posity  and  mutual 
interblending  of  The  Principle  symbolized 
by  Space  and  that  symbolized  by  Time. 

Spiritism,  The  Doctrine  which  resolves 
Spirit  into  Attenuated  Matter. 

Spiritualism,  The  Doctrine  which  makes 
Spirit  to  be  a  something  distinct  from 
Matter,  (t.  61.) 

Square-ism,  The  Principle  embodied  in,  and 
symbolized  by,  the  Square. 


Stata-Motism,  the  composity  and  mutual  in- 
terblending  of  Statism  and  Motism. 

Statism,  The  Principle  of  Station  or  Eest; 
the  Spirit  of  the  Stutismus;  see  -Ismus. 

Sub  stan-ce-ism.  The  Principle  embodied  in, 
and  symbohzed  by.  Substance  as  contrasted 
with  Morphism,  the  Abstract  Principle  of 
Form. 

Subtranscendentalism,  Transcendentalism 
in  the  sense  of  Ultra-radicalism,  Ultran- 
alysis  in  the  downward  or  root- wise 
direction,  seeking  Absolute  Scientific  Foun- 
dations. See  Ultranalytical,  Transcen- 
dental. 

SuPERNALisM,  The  Celestial  Principle ;  (Lat. 
Snpernus,  above.) 

SuRFAOisM,  Tiie  Principle  embodied  in,  and 
symboiizad  by,  Surface ;  an  arrangement  of 
surfaces,  as  of  piges  and  leaves  in  a  book  ; 
properly,  Surfaceat'wn^  (t.  923.) 

Syllogism,  a  form  of  reasoning,  or  argu- 
ment, consisting  of  three  propositions,  of 
which  the  two  first  are  called  the  premises, 
and  the  last  the  conclusion.  In  this  ar- 
gument, the  conclusion  necessarlhj  follow-i 
from  the  premises;  so  that  if  the  two  fir.>t 
prepositions  are  true,  the  conclu.sion  must 
be  true,  and  the  argument  amounts  to  de- 
monstration.    Thus, 

A  plant  has  not  the  power  of  locomotion  ; 
An  oak  is  a  plant ; 

Therefore  an  oak  has  not  the  power  of  loco- 
motion. 
The.se  propositions  are  denominated  the 
major ^  the  tninor,  and  the  conclusion.  (Gr. 
sun,  with,  and  leffo,  to  speak  ;  logizomai, 
to  think.  (  Webster.) 

Symbolism,  The  Principle  involved  in  the 
use  of  Symbols,  or  figurative  signs ;  Tlio 
Principle  of  Free-Masonry,  characterized 
as  the  Instinctual  Stage  of  the  Eeligion 
OF  Science,  and  of  tlie  Scienle  of  Morals, 
(t.  905.) 


Tempism,  The  Principle  symbolized  by  Time. 
Tertiism,  The  Ordinal  Aspect  of  Trinism. 
Tran.-cendentalism,   in  Philosophy  and  in 

t  Science  ;  the  assumption  of  a  higher,  and 
more  ideal,  and  consequently  of  a  more  ex- 
tended and    conspectual    point  of    view. 


from  which  to  look  down  upon  the  facts ; 
that  form  of  Speculation  which  achieves  or 
professes  to  achieve  this.  "The  Higher 
Law,"  transcending  the  "  First  Blnsh"  or 
Ordinary  Style  of  Opinion.  In  Science,  it 
is  that  character  of  Science  which  is  logi- 


Ixiv 


VOCABULARY. 


cally  deduced  from  a  priori  and  necessary 
Principles  ;  which  does  not,  tberet'ore, 
rei?t  oil  tiie  mere  accumulatiou  and  classifi- 
cation of  Observed  Facts.  In  America 
"  The  Coustittitioual  Lawyer,"  who  reasons 
from  the  Established  Principles  of  tb.e 
Constitution,  and  from  the  Higher  Law  of 
the  General  Government  as  overruling  all 
adverse  Special  Statutory  Law,  and  State 
Laws  in  conflict  with  the  Constitution, 
illustrates,  in  the  domain  of  jurisprudence, 
the  idea  of  Transcendentalism  in  Philos- 
ophy and  Science.  (Lat.  tram,  over,  be- 
YOXD ;  sca7ido,  to  mount,  to  get  up.) 

Treism,  the  minor  aspect  of  Trinism,  in 
which  it  is  contrasted  with  and  excludes 
Unism  and  Duism. 

Tre-Unism  ;  see  Tri-Unism. 

Trinism,  One  of  the  Three  Fundamental  or 
Primordial  Principles  of  Universology. 
The  Principle  in  the  Constitution  of  All 
Things  which  is  derived  from,  and  has  re- 
lation to,  the  Number  Three  ;  The  Spirit 
of  Three  ;  (Lat.  Tres,  Three)  ;  see  Unism 
and  Duism,  t.  203 ;  the  inditferent  or  in- 
clusive term  for  Treism  and  Tri-unism  ;  see 
Treism,  Tri-unism,  and  Trinis^ma. 


Trito-Christianism,  Tlie  Dominant  Principle 
of  Tije  Tnto-Uiiristianismus ;  the  Partial 
licaction  from  Crude  Rationalism,  soon  to 
coiiie  in  the  Future  ;  The  Harmony  to  re- 
sult from  the  reconciliation  of  Faith  and 
Ecason.  See  Proto-,  Deutero-,  Trito- Chris- 
tian. 

Teito  Eeligionism,  The  Principle  to  reign 
iu  the  Religious  Constitution  of  Society  in 
The  Harmonic  Future ;  The  New  Catholi- 
cism ;  see  Proto-,  Deutero. 

Trito-Societism,  High  Social  Harmony ;  The 
Governing  Principle  of  The  Third  or  Ul- 
terior Stage  of  the  Development  of  Human 
Society,  to  result  from  the  ilarriagc  of 
Science  and  Religion;  see  Proco-,  Deu- 
tero-. 

Tri-Dntsm,  The  Congeriated  or  Univarlauti 
Unity  of  Unism,  Dussm,  and  Trinism,  as  if 
tliey  were  merely  branches  of  this  one 
Higher  and  Compound  Principle ;  the 
composite  aspect  of  Trinism,  as  resting 
upon  the  abstract  principles,  Unism  and 
Duism,  subsuming  and  including  them,  as 
aspects  merely  of  its  own  larger  Unity  ;  see 
Treism  and  Trinism,  (t.  203.) 


V. 


Unism,  One  of  the  Three  Fundamental  or 
Primordial  Principles  of  Universology.  See 
Duism  and  Trinism.  The  Principle  in  the 
Constitution  of  all  Things  which  is  derived 
from,  and  has  relatioti  to,  the  Number 
One;  The  Spirit  of  One;  (Latin  Unus, 
One),  as  Duism  from  Latin  Duo,  Two,  and 
Trinism  from  Latin  Tres,  Three.  Quart- 
ism,  Quintism,  Ilexism  and  Heptism  (or 
Septism)  are  other  and  secondary  Principles 
ill  the  Universal  Order  of  Evolution,  re- 
lated to  the  Numbers,  Four,  (Latin  Qua- 


tuor),  Five,  (Latin  Quinque),  Six,  (Greek 
Hex),  and  Seven,  (Greek  Hepta,  Latin  Sep- 
tem),  respectively,  less  basic,  simple  and 
inclusive  than  the  three  first  named,  (t. 
203.) 

Unipunctism,  One-Point-ism,  The  Principle 
symbolized  by  the  Single  Point. 

Universism,  The  Principle  embodied  in  and 
symbolized  by  the  Totality  of  the  Universe ; 
The  composity  and  interblendiug  of  Cos- 
mism  and  Anthropism. 


w. 


"Wedgism,  The  Principle  of  the  "Wedge — 
Mechanical ;  a  compound  instance  merely 
of  Inclinism,  to  which  one  Aspect  of  Form 
and  JFbsture  Uaiversolog;/  reduces,  by  TTl- 
tran-alysis,  all  the  Mechanical  Poviers,  The 
Lever,  the  Inclined  Plane,  the  "Wedge,  etc. 
It  (Inclinism)  is   the   Antithet  of  Proto- 


dimensionality  which  consists  of  Levels 
and  The  Perpendicular ;  it  is  synonymous, 
therefore,  with  Interprodimensionality.  It 
is  related  to  u  as  contrasted  to  o  (see  Uni- 
versology under  -Ology),  and  hence  to 
Movement. 


Zeroism,    The  Principle  embodied  in,  and  symbolized  by,  Zero  =  Nothing.    See  Negatism. 


VOCABULARY. 


Ixv 


RESUME  and  RESTATEMENT, 

In  part,  of   the  Teclinical  Terms   occurring  in   this  Volume,  ending  in 

-ISM,  re-arranged  under  the  Heads  of  UNISM,  DUISM,  and 

TRINISM,  respectively.      {THnismal    Ideas  are    a 

Summation  and  higher  Resultant  of 

UNISM  and  DUISM.) 


1.   Unismal. 

(The  Good. 
UNISM,  (t.  203,  p 

(Integrism.) 

(Synstasis.) 

(Unity.) 
Pbimism. 
Inequism. 
Ordinism. 
Integekism. 


143.) 


3.  Trinismal. 

(The  Beautiful.) 
TRINISM,  (Cardinism.) 

(Integration.) 

(Synthesis.) 

(Uni  variety — Harmony.) 
Tebtiism,  (Ordinism.) 
Equa-Inequism. 
Cabdin(a>0bdini8M. 
Feactio  n'a-Integebism. 


(The  Tbue.) 
DUISM. 

(Differentiation.) 
(Analysis.) 
(Variety.) 
Secondism. 
Equism. 
Cabdinism. 
Taetism,  Feactionism,  (Par- 

ticulism.) 
Kegatism. 
Vegetism. 
(Eecti)linii8M. 
Eectism. 
Cubism. 
Masculism. 
Statism. 
Spao-ism. 

Sciento-Abstbactism. 
Abstbactism. 
Scientist. 
Akthbopxsm. 
logicism. 

Transcendentalism.  1 

Mentism. 
Idealism. 
Secundo-, 

cietism. 
Secundo-, 

ligionism. 

ical.) 
Secundo-,       or        DEUT- 

(ER)0-CHRISTIA]V. 

ISM.     (Transitional.) 

KoiNOLOGICISM. 

Present. 
Centre. 

Note  :— For  a  condensed  Abstract  and  Ee-Statement  of  The  Consummation  of  these 
Tiigrade  Scales  of  Idea,  see  the  following  page  (Ixvi.) 

5 


PosmsM. 

MiNERISM. 

Punctism. 

eotundism. 

Globism. 

Feminism  (Infanta-). 

MOTISM. 

Temfism. 

(  Naturo-Abstractism. 

I  Abstract-Concretism. 
Natubism. 

COSMISM. 

Arbitbism. 
f  Experientialism. 

(Sensationalism. 
Matebialism. 
Pboto-Societism. 

Pboto-Eeligionism. 
{Afectianal,  Faith-giving 

Pboto-Chbistianism. 


Idiaphbonecism. 

Past. 

Cibcumeebence. 


J 


Neoata-Positism. 
Animism. 

CUBVISM,  ClBCLISM. 
MODULISM. 

OvisM,  (Egg  Shape.) 

nuptialism. 

Stata-Motism. 

Spaci(a)-Tempism. 

(Aeto)-Conceetism.  1 

Conceetism.  i 

Aetism. 

Univeesism. 

Looicabbitbism. 

INTEGRALISM. 


or  Deut(ee)o-So-  TBrro-SooiBTiSM. 


or  Deut(ee)o-Eb- 
(SationaZ,  Crit- 


Teito-Eeligionism. 

(Composite.) 

Teito-Cheistianism. 


Panto-Phbonecism. 
Future. 
Eadius  Vectob. 


Ixvi 


VOCABBLAEr. 


FINAL  RESUME  OF  RELATED  IDEAS.  (See  p.  Ixv.) 


TEMPIC  SUBDIVISION. 

1.   Uni&mal.  2.  Duismal.  3.  THnismal. 

THE  PAST.  THE  PRESENT.  THE  FUTURE. 

(ANTIQUITY.)        (MODERN  OR  RECENT  TIMES.) 


1.   Vhismal. 
REMOTENESS. 


2. 

SPACIC  SUBDIVISION. 

2.  Duisrrml.  3.  THnismal. 

PROXIMITY.  THE  NEW  DEPARTURE. 


3. 

(Pivoto-)  Tri-Unismal. 

SPACI-TEMPIC   CONJUNCTION; 

INSTAl^TIAEITY— THE  VIVID  INSTAIVT; 

THE  PRESENT  AGE; 

THE    GRAND    CRISIS, 

HEEE  AKD  NOW. 


-ISMAL. 

-IsMAL,  The  Adjective  Termination  from    denoted  by  the  corresponding  ending  -Ism. 
the  Substantive  Termination  -Ism  ;  that  which    (c.  1-14,  t.  43)  ;  see  -Ism. 
concerns  or  relates  to  the  Abstract  Principle 

t 
Alphabetic  Aebangemext,  under  -Ismal,  of  Words  eitdino  in  -Ismal. 

A. 

Analttismal,    relating  to  Analysis  as  the    Abbitbismal,  relating  to  Arbitrism  ;  (which) 
higher  branch    of  Mathematics    and    its        see  (under) -Ism;  (as  also -Ism.) 
Analogues ;  and  to  Analysis  generally.  Aetismal,  relating  to  Artism ;  see  -Ism. 

c. 

Cabdinismal,  relating  to  Cardinism ;  see  -Ism. 


VOCABULARY.  IXVU 

D. 

DmsMAL,  relating  to  the  Principle  of  Duism  ;  see  -Ism. 

E. 

Equismal,    relating  to   Equism ;  see  -Ism  ;        and  to  Mathematical  Equatj^n ;    see  In- 
Ecen,  Just,  True;   relating  to  Moral  and        equismal. 
Commercial  Equity,  to  the  Even  Numbers, 

F. 

FEMiiasMAL,  relating  to  Feminism ;  see  -Ism. 

I. 

Inequismal,  relating  to  Inequism ;  see  -Ism  ;  cial ;  to  the  Odd  Numbers,  and  to  Math- 
Odd^  Uneven^  not  True ;  related  to  In-  ematical  Eatio  or  Proportion ;  see  Equis- 
equity,    (Iniquity),    moral    or     commer-        mal. 

L. 

LiNiisMAL,  relating  to  Liniism ;  see  Ism.  Loqicismal,  relating  to  Logicism ;  see  -Ism. 

M. 

Masculismal,  relating  to  Masculism  ;    see    Mentismal,  relating  to  Mentism  ;  see  -Ism. 

-Ism.  Mokphismal,    relating    to    Morphism,    the 

Materiismal,  relating    to    Materiism ;    see        Principle  of  Form. 

-Ism. 

N. 

Natubismal,  relating  to  Naturism ;  see  -Ism.    Numeeismal,  relating  to  Numerism ;  see  -Ism. 

o. 

Orqanismal,  relating  to  Organism  as  a  Principle ;  see  -Ism. 

s. 

SoiENTiSMAL,  relating  to  Scientism ;  see  -Ism. 

T. 

Trinismal,  relating  to  the  Principle  of  Tbinism  ;  see  -Ism. 

u. 

Ukismal,  relating  to  the  Principle  of  Unism  ;  see  -Ism. 

V. 

ViscERisMAL,  relating  to  Viscerism  ;  see  -Ism. 


Ixviii  VOCABULARY. 

-ISMIC. 

-IsMio,  a  Termination  or  Ending  derived  -Ismal,  and  c.  1-14,  t.  43;  relating  to  the 
from  -Ismus,  and  which  holds  the  same  re-  Kcalm  or  Domain  named  by  the  stem  of  the 
lation  to  it  that  -IsMAii  holds  to  -Ism;    see    -word. 

Alphabetio  Arrangement,  under  -Ismic,  of  Words  endino  in  -Ismio. 

A. 

Abtismio,  (adjOi  relating  to  the  Artismus,  or  the  Domain  governed  by  Artism ;  see  -Ismls. 

c. 

Cabdinismio,  relating  to  the  Cardinismus,  or  the  Domain  governed  by  Cardinism ;  see  -Ismxjs. 

D. 

DuiSMio,  relating  to  the  Duismus,  or  the  Domain  governed  by  Duism  ;  see  -Tsmus. 

N. 

Natubismio,  relating  to  the  Naturismus,  or  the  Domain  governed  by  Naturism ;  see  -Ismus. 

o. 

Okganismio,  relating  to  any  Organismus  or  Organized  Domain ;  see  -Ismus. 

s. 

SciENTisMio,  relating  to  the  Scientismns,  or  the  Domain  governed  by  Scientism  ;  see  -Ismus. 

T. 

Trinismio,  relating  to  the  Trinismus  or  the  Domain  governed  by  Trinism  ;  see  -Ismus. 

u. 

Unismic,  relating  to  the  Unismns  or  the  Domain  governed  by  Unism  ,•  see  -Ismus. 

V. 

VisoERiSMio,  relating  to  the  visceral  Domain,  the  Visccrismus  ;  see  -Ismus. 


VOCABULARY. 


Ixix 


-ISMUS  (plural -ISMI.) 


-TsMUS,  a  Termination  or  Ending  whicli  de- 
notes a  Realm  or  Domain  of  the  kind  in- 
dicated by  the  Stem  of  the  Word,  and  within 
or  over  which  Domain  presides  the  cor- 
responding Principle  signified  by  the  termi- 


nation -Ism  applied  to  the  same  Word-Stem, 
(c.  1-14,  t'  43.)  A  term  in  -Ismax,  -Ismio  or 
-IsMUS  may  he  formed,  in  every  case,  froui 
the  corresponding  term  in  -Ism. 


ALPHABETIC  ARRANGEMENT,  ODER  -ISMUS,  OF  WORDS  HAVmG 
THAI  ENDING. 


A. 


Abstbaot-Concretismus,  The  Domain  of  the 
Abstract-Concrete  Sciences,  Spencer. 

Abstractismus,  Tiie  Abstract ;  The  Domain 
of  Abstract  Ideas ;  contrasts  with  Cou- 
cretismus ;  see  Abstract,  The. 

Adjectivismus,  The  Domain  of  Adjectives, 
Predicates,  or  Attributes,  in  Grammar,  and 
of  those  Aspects,  Reflects  or  Phenomena, 
in  Nature,  which  are  analogous  therewith ; 
see  Substanlivlsmus. 

Adultismus,  Ttie  Adult  Age  as  of  the  In- 


dividual or  of  Society,  with  the  whole 
assemblage  of  related  facts  and  condi- 
tions, 

AifALOGicisMus,  The  Domain  of  Analogic. 

Aebitrismus,  The  Domain  of  Affairs  in  which 
Arbitrism  prevails  ;  allied  with  The  Proto- 
Societismus;  see  Arbitrism  under  -Ism, 
and  Proto-Societismus,  under  -Ismits. 

Artismus,  The  Domain  of  Artism,  allied  with 
Tiie  Trito-Societismus  ;  see  Artism  under 
-Ism. 


Cardinismtjs,  any  hinge- wise  apparatus  what- 
ever ;  The  Domain  of  Cardinality,  or,,  es- 
pecially, The  Grand  Iling'-wise  Arrange- 
ment of  the  Four  Cardinal  Points,  {plus 
the  Zenith  and  Nadir),  in  the  Grand 
Stationary  Globe,  or  under  The  Grand  Sta- 
tionary Dome  of  Space  ;  contrasts  with  Or- 
dinismus  ;  relates  to  "  Extension  "  and  So- 
lidarity, as  the  Ordinismua  to  Protension 
and  "  Contmuity,"  (t.  670-671.) 


Catalogicismus,     The    Domain    of    Catalo- 

gic. 
CoKDiTioNiSMUS,  The  Domain  of  Conditions 

or  Limitations  ;  The  Conditioned,  contrasted 

with  the  Unconditioned. 
CoNORETisMus,    The  Concrete  World^    The 

Domain  of  Concretism  ;  or  of  The  Concrete 

Sciences,  Spencer ;  see  Concretism,  under 

-Ism. 


D. 


DETERMiisasMus,  The  Determinate  Domain 
within  any  Domain  ;  as  of  "  Definite  Pro- 
portions "  in  Chemistry  ;  (t.  332) ;  see  In- 
determinismus. 

DEin'CER)o-CHRisTiANisMus ;  scc  Deutero-So- 
cietism  and  Deutero-Christianism,  under 
-TsM. 

DErT(EB)o-RELiGiONiSMU9 ;  scc  Dcutero-So- 
cietismus  and  Deutero-Religionism,  under 
-Ism. 

DEUT(ER)o-SociETisMrs  TlicFccond,  or  Scien- 
tic  (Grand)  Stage  or  Period  of  the  Develop- 
ment of  Collective  Humanity  or  Society; 
Short ;  Transitional ;  The  Present  Age ; 
The  Duismus,  Secondlsmvs,'  or  Scientlsmus 


of  Society,  Critical,  Destmctive,  but  in- 
cipiently  Reconstructive ;  see  Proto-,  Deu- 
tero-,  Trito-Societism  ;  (t.  423.) 
Duismtts,  The  Domain  of  Differentiations 
and  Interrelationships;  the  Net-work  of 
Laws  and  Relations  underlying  the  ex- 
ternal mass  of  Objects,  Facts,  and  Pheno- 
mena, in  all  Spheres  of  Being  ;  that  Realm 
or  Domain  in  the  Constitution  of  Being, 
whether  of  the  Universe  at  large,  or  of  any 
minor  department  or  Sphere,  or  of  any 
sincrle  object  or  idea  whatsoever,  in  which 
The  Principle  of  DuisM  governs,  predomi- 
nates, or  especially  abounds  ;  see  Duism, 
under  -Ism. 


Ixx 


YOCABULAKT. 


E. 


Zlaborismts,  Tiie  higher,  and  more  properly 
constituted  Department  of  any  Orgauis- 
mus,  as  the  Etymology  and  Syntax  of 
Grammar  or  Language,  contrasted  with 
the  Lower  Domain  (subtranscendental, 
scientifically  the  Higher  Domain)  of  Pho- 
netic Elements ;  see  Elementismus. 

Elementismus,  The  lower  Analytical  and 
Eiemeutary  Domain  of  any  Organismus,  as 


the  Phonetic  Elements,  by  Analysis,  of 
Language ;  see  Elaborismus. 
Equismus,  Tlie  Domain  of  ideas  and  objects, 
or  things  Equaled,  made  Equal,  Level,  or 
Even,  with  each  other,  or  with  some  object 
with  which  they  are  mutually  compared  ; 
symbolized  by  the  Even  Nuaibebs  in  the 
Numerical  Series  (t.  703) ;  soe  luequismus, 
Equismal,  Inequismal. 


F. 


rEiirsriSMtrs,  The  Domain  of  Female  Beings, 
and  of  tlieir  Analogues  in  the  laorganio 
V/orld,  and  in  Ideal  Spheres. 

rK.vcTioNisMtJ8,  The  Domain  of  the  Fractions 
ia  JS^umcrical  Series  and  of  all  the  Interior 


and  Subjective  Conditions  and  Eelations  of 
Being,  analogous  with  Fractions  within  the 
Body  of  the  Unit ;  contrasts  with  Integer- 
ismus.  See  Fractionism,  under  -Ism,  and 
Subjectivismus,  under  -Ismus. 


IiTDETERMiiasMUS,  The  Indeterminate  Do- 
main within  any  Domain,  as  that  of  Amal- 
gams and  Mixtures  in  Chemistry  ;  (t.  332.) 
See  Determinismus. 

Inequismus,  The  Domain  of  ideas  and  objects 
or  things  wliich  are  Single  or  Singular  ; 
Odd,  Eccentric  or  Unpaired;  Individual 
or  Unrelated,  sj'mbolized  by  the  Odd  Num- 
bers in  the  Numerical  Series,  (t.  703) ;  see 
Equismus,  Equismal,  Inequismal. 

In-organismus,  The  Domain  of  Unorganized 
Things,  Tiie  Inorganic  World  and  its  Ana- 
logues in  major  and  minor  domains ;  see 
Organismus. 


Integerismus,  The  Domain  of  the  Integers 
or  Whole  Numbers  in  Number,  and  of  all 
Exterior  and  Objective  Conditions  and  Ee- 
lations of  Being  analogous  with  the  Eo- 
lations of  the  Unit  Avith  other  Units  in  a 
sum  of  Integers ;  contrasts  with  Fraction- 
ismus.  See  Integerism,  under  -Ism,  and 
Objectivismus,  under  -TsMxrs. 

Integralismus,  The  Domain  of  Integrality, 
allied  with  Integerism,  but  including  also 
Pivoto-Integralism,  and  in  Subdominanoe 
Fractionism,  as  the  Whole  includes  the 
Parts.    See  Integralism,  under  -Ism. 


LI^^lSMTJ8,  Tliat  department  of  Form  which 
is  constituted  of  Lines;  see  Punctis- 
mus. 


LoGiciSMTTS,  The  Domain  of  Affairs  in  which 
Logicism  prevails;     see  Logicism,  under 


M. 


Masculismus,  Tlie  Domain  of  Male  Being?, 
and  of  tlieir  Analogues  in  the  Inorganic 
W(irld  and  in  Ideal  Spheres. 

Materhsmus,  The  Domain  of  Matter. 


^Tentismus  The  Domain  of  Mind. 
MoBPHisMus,  The  Domain  of  Form;  contrasts 
with  Substan-ce-ismus  (or  Substanciismus). 
MoTiSMUs,  The  Domain  of  Motion. 


VOCABULAKY. 


Ixxi 


N. 


Naturismus,  The  Domain  of  Nature ;  the 
Jtieulm  or  Domain  of  Being  in  which  Nature 
or  Naturism  prevails ;  the  Crude  Unde- 
veloped, Primitive  Condition  of  Being,  and 


the  portions  of  Being  -which  are  in  such 
Conditions ;  see  Naturism,  under  -Ism. 
NuMEEisaius,  The  Domain  of  Number. 


o. 


Objectivismus,  The  Objective  Domain  of  Be- 
ing; Exterior  Outward-lying,  counterpart- 
ing  the  world  within  (the  Mind) ;  see  Sub- 
jectivismus  aud  Integerismus. 

Ordinismus,  any  concatenated  or  chain-like 
ajjparatus  ;  The  Domain  of  Periodicity  and 
Eventuation  in  Time;  the  Continuity  and 
Succession  of  Phenomena;  stages  of  de- 
veloprnent,  epochs,  eras,  dispensations,  dy- 
nasties, generations  of  men ;  and  new  Crea- 
tions of  all  sorts  in  the  Universe  at  large 
and    in   special  Spheres;    contrasts  with 


The  Cardinismus ;  relates  to  Protension  aud 
"Continuity"  as  the  Cardinismus  to  Ex- 
tension aud  "  Solidarity,"  (t.  670,  671.) 
Oeganismus,  The  Domain  of  Organized  Be- 
ings ;  Tiie  Organic  World,  and  its  Ana- 
logues in  Major  or  Minor  Domains  ;  any  Be- 
ing or  Apparatus  of  Life  organized  in 
mutual  dependence  and  co-operation  of 
parts  (ordinarily  called  heretofore,  in  Eng- 
lish, an  Organism).  (Lat.  organum,  Gr.  or- 
ganon^  an  Organ,  with  the  termination 
-IsMUS  for  Do7nain.) 


Pluralismts,  a  Domain  in  which  Plurality  or 
Diversity  prevails. 

Pneumatismus,  The  Spirit-World ;  The  Do- 
main of  Spirits  in  the  Universe  at  large,  or 
the  Analogous  Part  of  any  Smaller  Domain. 
(Gr.  Pneuma^  Spirit.) 

pRiMAnsMTJS,  The  Domain  of  Incipieucy  or 
Primals  ;  see  Ultiraatismus. 

Primismds,  The  Domain  of  Primism;  see 
Primism,  under  -Ism. 

Proto-Christianismits  ;  see  Proto-Societis- 
mus,  lander  -Ismus,  and  Proto-Christianism, 
under  -Ism. 

Proto-Eeliqionismus  ;    see    Proto-Societis- 


mus,  under  -Ismus,  and  Proto-Eeligionism, 
under  -Ism. 

Proto-Societismus,  The  First,  Crude  (Grand) 
Stage  or  Period  of  the  Development  of 
Collective  Humanity  or  Society,  extending 
from  the  Beginning  up  to  Tlie  Present  age ; 
The  Unismus,  Primitimus,  or  Naturismus 
of  Society  ;  predominantly  under  tiie  gov- 
ernment of  Physical  Force.  See  Proto-, 
Deutero-,  Trito-Societism,  (t.  428.) 

PuNOTiSMus,  The  Lowest  Department  of 
Form,  constituted  from  mere  Points;  see 
Index. 


s. 


SciENTisMus,  The  Scientific'" Domain;  The 
Domain  of  Scientism  ;  any  Sphere  in  which 
Exactitudes,  Equations,  and  Eectism  pre- 
vail ;  as  among  Crystals  in  the  Mineral 
World.    See  Scientism,  under  -Ism. 

SixGULiSMUS,  The  Domain  in  which  Single- 
ness or  Unity  prevails. 

Statismus,  The  Domain  of  Station,  Quies- 
cence, or  Eest. 

SuBjECTivisMus,  The  World  within  the  Mind ; 
see  Objectivismus,  and  Fractionismus. 


Sub-Naturismus,  that  which  is  beneath  and 
beyond  the   Naturismus  ;     Meta-physical ; 

(Lat.  Svb,  UNDER.) 

SuBSTAN-CE-isMus,  The  Domain  of  Substance ; 
contrasis  with  Morphismus. 

SuBsTANTisMus,  The  Domain  of  Things  or 
Real  Objects,  to  which  the  term  Substan- 
tive applies  in  Grammar,  or  ; 

SuBSTANTivisMUS,  The  Domain  of  Substan- 
tives, the  Grammatical  Names  of  Objects 
or  Things ;  see  Adjectivismus. 


Ixxii 


Y0CAi3ULAIiy. 


Technismts,  Tlie  Domain  of  Teclmical 
Terms. 

Tebtusmus,  The  Domain  of  Tertiism;  see 
Tertiism,  under  -Ism. 

Tbinismcs,  The  Domain  of  Composity,  Ela- 
borations, and  Completeness;  of  Art,  Grace- 
fulness, and  Grace  ;  that  Eealm  or  Domain 
in  the  constitution  of  Being,  whether  of  the 
Universe  at  large,  or  of  any  minor  depart- 
ment or  sphere,  or  of  any  single  object  or 
idea  whatsoever,  in  which  The  Princmle  of 
Teinism  governs,  predominates  or  abounds ; 
see  Tbinism,  under  -Ism. 


TEiTO-CniiisTiA^asMus ,  see  Trito-Societis- 
inus,  aud  Tiitu-Christiauism,  under  -Ism. 

TBiTO-IiELiGiONisiius ;  scc  Tnto-Societisuius, 
and  Trito-lieiigiouism,  under  -Ism. 

TKiTO-SociETisiius,  Tiie  Third,  Final,  or  Ul- 
terior and  rcrfected  (Grand)  Stnge  or 
Period  of  the  Development  of  Collective 
Humanity  or  Society,  beginning  iviih  the 
Present  Age  and  extending  into  tlie  Future. 
The  Trinismus,  Tertiismus,  or  Abtismus  of 
Society ;  The  Age  of  Graciousness,  Grace- 
fulness, and  Grace.  See  Froto-,  Deutero-, 
Trito-Societism.  (t.  4:26.) 


u. 


Ultimatismus,   The  Domain  of  Finalities  or 

Ultimates ;  see  Primulismus. 
Unismus,   The  Domain  of  the  Unit  or    of 

Units,  (Objects,  Facts,  and  Phenomena) ; 

as  the  Entities,  apart  from  the  Element  of 

Eelation,  of  which  any  Orrr^mismus  is  com- 
p.  485,  487  ;  that  Eealm  or  Domain 


in  the  constitution  of  Being,  whether  of 
the  Universe  at  large,  or  of  any  minor  de- 
piu-tment  or  sphere,  or  of  any  single  object 
or  idea  whatsoever,  in  which  The  Principle 
of  Unism  governs,  predominates,  or  es- 
pecial iy  abounds;  see  Unism,  under -Ism, 
(r.  761-766.) 


Y. 


ViscEEiSMiTS,  The  Domain  of  the  Viscera,  or 
of  the  Principle  of  Viscerism,  or  of  Interior 


Vitality,    of  The  Vitals;    see 
under  -Ism. 


Viscerism, 


Judaism,  see  -Ism. 


K. 


Kaltjnkeb,  Term  applied  by  the  Hindoos 
to  the  expected  future  and  final  incarnation 
of  Vishnu. 

Kantean,  relating  to  the  Philosophy  of 
Kant. 

Ket,  a  figured  notation  to  indicate  a  par- 
ticular division  or  department  of  Science  or  of 
Afiairs. 

Know,  to,  (in  an  especial  sense,  as  related 
to  the  Intellect,  and  its  perfect  demonstra- 
tions;)  2b  cognize  exactly  or  demonstra^ 
tively. 


Knowing,  The  Second  Grand  Department 
of  Mind  (DuisAal)  in  the  Metaphysical  Dis- 
tribution of  the  Mind  ;  Intellectual,  Tiiought- 
ful;  contrasts  with  Feeling  (Uuismal),  and 
with  Conation,  Will  and  Desire  (Trinismal). 
Knowing,  as  a  Department  of  the  Mind,  is 
the  Intellectual  or  Eational  Faculty. 

KoiNO-I-OGicisM ;   see  -Ism. 

KoiNOS  Logos,  (Greek),  The  Common 
Eeason ;  that  wherein  all  men  agree,  or 
mast  agree ;  coutrasta  with  Idea-Phronesls. 


VOCABULAKY. 


Ixxiii 


L; 


La  Morale,  Comte  ;  Ethics  and  Anthro- 
pology. 

Language,  The  New  Uuiversul  Scientific  ; 
see  Alwato,  Tikiwa,  -Ism,  Universology,  and 
Index,  words  Language,  Alwato,  Tikiwa. 

Law  of  the  Series,  the  Grand  Law  of 
Universal  Classification  and  Distribution ; 
Loi  Seriaire,  Fourier ;  Loi  SerieUe,  Proudhon. 

Law(s),  1.  An  arbitrary  edict  from  any 
authority  competent  to  enforce  obedience,  as 
the  Laws  of  a  Country,  or,  even,  the  Laws  of 
God  as  understood  in  Arbitrism:il  Theology. 

2.  Generalizations  from  Induction,  or  the 
Kational  and  Formulized  general  Inferences 
from  observed  Facts ;  as  the"Laws  of  Nature^'''' 
or  Laws   in  the  meaning  of  the  Pliysicists ; 

3.  The  Necessary  and  Dliiversal  Regulative 
Conditions  of  Being;  The  Formulized  Ex- 
pressions of  The  General  Instances  of  Tlie  In- 
HEBEjfT  Necessity  underlying  all  Being. 
This  is  the  highest  or  Transcendental  mean- 
ing of  the  term  Law;  (as  herein  established.) 

Levities,  light  things. 

Limitation,  intervening  Line,  Limit,  or 
Eelation. 

Linea-Basio,  that  which  lies  or  rests  upon 
a  Line  as  basis  or  foundation. 

LiNEATioN,  the  drawing  or  maldug  of  lines ; 
an  arrangement  or  congeries  of  lines. 

LiNE-isM ;  see  -Ism. 

Lingual,  (adj.),  related  to  Tongue,  Lan- 


guage, or  Speech.  (Latin  Li/ngua,  Tub 
Tongue.) 

LiNiisM ;  see  -Ism. 

LiNiisMAL ;  see  -Ismal. 

LiNiisMus;  see-lsMus. 

Logical  Order,  the  Order  of  Procedure 
from  Science  to  Nature,  from  Man  to  the 
World,  from  Keflection  to  Sensation,  from 
Head  and  Chest  to  Pelvis  and  Feet,  from 
Within  to  Without,  from  Truths  or  Prin- 
ciples and  Laws  to  Facts  or  Phenomena. 

LOGICABBITRISM  ;  See  -IsM. 

LoGicisM ;  see  -Ism. 

LoGicisMAL ;  see  -J  smal. 

Logicismology  ;  see  -Ology. 

LoGiciBMus ;  see  -Ismus. 

Logos,  the  Greek  word  translated  '  Word ' 
in  the  1st  chapter  of  John's  Gospel;  the 
spoken  word  or  discourse,  and  also  Eeason  as 
underlying  and  being  the  soul  of  speech  ;  see 
Logicism,  under  -Ism. 

-Logy  ;  see  -Ology. 

"  Love,"  as  used  by  Swedenborg,  is  the 
whole  Attractional  and  Kepulsioual  Sphere  of 
the  Mind  ;  hence  it  includes  its  Opposite,  Ha- 
tred or  Hate;  equal  substantially  to  the  "Feel- 
ing" of  the  Metaphysicians,  and  the  "Affec- 
tion "  of  Comte ;  contrasted  with  Wisdom, 
the  "  Knowing"-Department  of  Mind,  the 
two  uniting  in  "  Operation  "  =  Conation. 
See  Wisdom. 


M. 


Macrocosm,  the  Great  world;  the  outer 
and  general  world.  (Gr.  Makros,  Great  ; 
Cosmos,  World).    See  Microcosm. 

Macro-Cosmology  ;  see  -Ology. 

Macro-Mineralogy;  see -Ology. 

Macro-Physiology  ;  see  -Ology. 

Masculism;  see  -Ism. 

Masculismal  ;  see  -Ismal. 

Masculismus  ;  see  -Ismus. 

Masculoid  ;  see  -Oid. 

Masculoidal  ;  t^ee  -Oid. 

M AssoLOGY ;  see  -Ology. 

Materialism;  see  -Ism. 

Materiism  ;  see  -Ism. 

Materiismal;  see -Ismal. 

Materiismcs;  see -Ismus. 

Materioid  ;  see  -Oid. 

Materiology  ;  see  -Ology. 


Mathematico-Logioal,  exact;  The  exac- 
titude of  Mathematics  rests  on  a  Logical  Basis 
lower,  and  more  fundamental,  than  mere 
Number. 

Mathesis,  (Greek),  learning,  particularly 
Mathematics  ;  used  by  Oken,  for  the  entire 
Mathematical  Domain. 

Matrix,  the  womb;  any  container;  the 
medium  in  which  anything  is  contained  and 
from  which  it  derives  its  support. 

Matteroid  ;  see  -Oid. 

Maxima,  (Latin,  pi.  of  maximum),  the  high- 
est or  supreme  numbers  or  things. 

Maximal,  that  which  relates  to  what  is 
greatest,  or  most. 

Maximism  ;  see  -Ism. 

Maximum,  (Latin),  highest  point,  largest 
amount. 


Ixxiv 


VOCABULAUY. 


Me,  I,  myself,  contrasted  with  Not-me,  as 
The  Subject  with  The  Object. 

Mechanology  ;  see  -Ologt. 

Median  Line,  (Mediauisui),  of  the  Human 
Body  ;  the  line  wliich  would  cut  the  body  into 
two  equal  halves  on  the  right  and  left. 

Medium,  (Latin,  pi.  Mediums,  or  less 
appropriately  ia  English  Media ;)  an  inter- 
mediate or  interposed  object  or  personal 
communicator. 

Mentation,  the  use  of  the  mind  in  any  of 
itr«  functions.  Thinking,  Feeling  or  Knowing ; 
any  operation  whatsoever  of  the  mind, 
whether  Intellectual  or  Emotional,  or  of  the 
Will  or  Desire.  We  have  been  heretofore 
without  any  word  having  this  necessary  large- 
ness of  meaning,  every  word  relating  to  the 
operations  of  the  mind  being  confined  to 
Bome  one  department  of  the  mind. 

Mentism  ;  see  -Ism. 

Mentis MAL ;  see  -Ismal. 

Mentismus  ;  see  -Ismus. 

Mentoid  ;  see  -Oid. 

Mentology  ;  see  -Ologt. 

Mesotes,  (Greek),  the  Golden  Mean, — So- 
crates. 

Mesothet,  whatever  is  interposited  and 
mediatorial ;  what  comes  between.  (Gr.  wie- 
808,  middle,  and  tithemi,  to  put.) 

Messianism,  the  Philosophy  of  Hoene 
Wronski,  "  The  Absolute  Reform  of  Human 
Knowledge ;"  the  general  doctrine  of  a  Su- 
preme Eepresentative  Man,  to  come  in  some 
age  and  reign  as  a  God  over  all  Human 
Affairs. 

Metacarpus,  the  part  of  the  skeleton  of 
the  hand  comprised  between  the  carpus  and 
the  fingers. 

Metaphysio  ;  see  Index,  word  Metaphysics. 

Metaphysico-Xumerical,  relating  to  the 
Metaphysics  of  Number  or  of  the  Mathema- 
tics ;   Logico-Matheraatical. 

Meteorology  ;  see  -Ology. 

Method,  a  term  applied,  in  respect  to  Sci- 
ence, to  the  special  mode  in  which  scientific 
truth  is  discovered  or  investigated ;  con- 
trasted with  the  System  of  Truth  itself,  which 
is  Trie  Science. 

Microcosm,  The  Little  world,  the  world 
within  the  Individual.     (Gr.  Mikros,  small  ; 
Cosmos,  World.)    See  Macrocosm. 
MicroCosmology;  see -Ology. 
Micro-Mineralogy;  see -Ology. 
Micro-Physiology  ;  see  -Ologt. 
MiKTON,  defined,  a.  20,  t.  204. 


Millennium,  literally  a  thousand  years  ; 
the  age  of  final  Harmony  in  human  affairs,  or 
the  transitional  period  to  that  age.  (Lat. 
mille,  A  Thousand,  and  annus,  a  Year.) 

Mineralism;  see  -Ism. 

MiNERisM ;  see  -Ism. 

Minim,  the  least  quantity,  a  standard  of 
least  measurement. 

Minima,  (Latin,  pi.  of  Minimum),  the  low- 
est or  least  numbers  or  things. 

Minimal,  that  which  relates  to  what  is  least. 

MiNiMisM ;   see  -Ism. 

Minimum,  (Latin),  least  point,  least  amount. 

!MiNiTUDE,  small  quantity,  contrasts  with 
magnitude. 

Minus,  (Latin),  less,  less  than ;  with  the 
subtraction  of. 

Minus  Quantum,  the  lesser  or  inferior 
quantity. 

Mnemosyne,  in  Greek  Mythology,  the 
Goddess  of  Memory,  and  Mother  of  the 
Muses. 

Modicum,  (Latin),  a  moderate  quantity,  a 
small  proportion. 

Modulated,  slightly  moulded. 

MoDULisM ;  see  -Ism. 

Monad,  an  ultimate  atom  or  point.  Each 
such  atom  or  point  is  held  by  Leibnitz  to 
contain  all  possibilities  and  attributes ;  God 
himself  to  be  merely  the  most  developed 
Monad ;  (Gr.  Manas.) 

MONANTHROPOLOGY ;    SBC  -OlOQY. 

MoNAs,  (Greek),  The  Oneness,  defined,  a, 
23,  t.  204. 

Monism  ;  see  -Tsm. 

MoNocREMATic,  rcktiug  to  the  one  thing. 

Monocrematology  ;  see  -Ology. 

Monogamy,  marriage  of  One  with  One. 

Monogram,  a  treatise  on  a  single  subject  or 
branch  of  a  subject.  (Gr.  monos,  sole  or 
SINGLE ;  gramma,  a  Writing.) 

Monospheric,  relating  to  the  Single  Do- 
main or  Sphere ;  not  to  the  Relationship  or 
Comparison  between  Spheres. 

Monospherology  ;  see  -Ologt. 

Monotheism  ;  see  -Ism. 

MoRPHic,  relating  to  Form.  (Gr.  Morphl, 
Form.  ) 

MoRPHisMAL ;  see  -Ismal. 

MoRPHisMus ;   see  -Ismus. 

MoRPHOiD  ;  see  -Oid. 

Morphology  ;  see  -Ology. 

MoTic,  that  which  refers  to  Movement; 
see  Static. 

Motism;  see  -Ism. 


VOCABULAKY. 


Ixxy 


MoTisairs ;  see  -Tsikrus. 

MOTO-CONOEETOLOGY  ;   SBC  -OlOGY. 

MoToiD ;  see  -Oid. 

MoToiDisM ;  see  -Ism. 

MoTOLOGY ;  see  -Oloqy. 

Mundane,  sublunary ;  pertaining  to  tliis 
nether  world.    (Latin  mundus,  the  World.) 

MuKDiTiA,  (Latin),  neatness,  tastefulness. 

Mutatis  mutandis,  (Latin),  with  such 
changes  as  are  requisite  to  be  made. 


Mutuality,  the  common  interests  of 
Society  ;   the  Unitary  Aspect  of  Society, 

Mysticism;  see -Ism. 

Mystics,  Tlnlo^iophers  whose  doctrines  are 
involved  and  incomprehensible  from  the 
assumption  of  Spiritual  and  Transcendental 
premises  which  are  not  proven,  and  from  the 
use  of  Intuition  more  than  Keason  and  Dem- 
onstration. 


N. 


Natural  Oedeb,  The  Order  of  Procedure 
from  Nature  to  Science,  from  the  World  to 
Man,  from  Sensation  to  Reflection  ;  from  the 
Feet  and  Pelvis  to  the  Chest  and  Head ;  from 
Without  to  W^ithin;  from  the  mere  Facts  of  Ob- 
servation to  Truths,  Principles  and  Laws  ;  etc. 

Natural  Philosophy,  1.  In  a  limited  and 
not  very  accurate  sense  the  Mechanical  Prop- 
erties and  Laws  of  Bodies,  and  Physics; 
2.  In  the  enlarged  and  proper  sense,  (Com- 
tean),  the  Generalized  and  Eucyclopsedic 
treatment  of  the  Positive  Sciences ;  a  Natur- 
ismal,  Unismal  (or  Pseudo-)  stage  of  Sciento- 
Philosophy ;  also  herein  denominated  Gener- 
alogy,  (t.  337.) 

Nature,  is  used  in  diverse  senses  ;  some- 
times for  the  Spirit  or  the  Ideal  Personifica- 
tion of  the  Spirit  of  All  Things ;  but,  con- 
trasted with  Science  and  Art,  it  is  77ie  First 
Crude  Conditions  of  any  Sphere  of  Being. 
Sometimes  it  is  used  in  so  total  a  sense  that  it 
includes  all  Science  and  Art,  all,  in  a  word, 
that  can  be ;  but,  otherwise,  and  especially, 
in  the  Universological  sense,  it  means  the 
Lowest  or  Unismal  stage  of  Development,  as 
contrasted  with  Science  and  Art,  Dnismal 
and  Trinismal,  respectively,  (t.  10,  541.)  See 
Science,  Art,  Naturismus,  under  -Ismus. 

Naturism  ;  see  -Ism. 

Naturismal  ;  see  -Ismal. 

Naturismic  ;  see  -Ismio. 

Naturismus  ;  see  -Ismus. 

Naturistic  ;    see  Index,  word  Naturismal. 

Naturo-Abstract  ;  see  Abstract-Concrete. 

Naturo-Abstractism  ;  sec  -Ism. 

Naturoid  ;  see  -Oid. 

Naturo-Metaphysig,  Metaphysics  or  Psy- 
chology of  the  Old  Order,  as  distinguished 
from  Sciento-Philosophy,  (the  New  Style  of 
Metaphysics.)  See  Sciento-Pliilosophy,  Arto- 
sophy. 


Natueo-Negative,  that  which  is  Negative, 
from  the  Unismal  or  Naturismal  point  of 
view,  (t.  811.) 

Naturo-Philosophoid  ;  see  -Oid. 

Naturo-Positive,  that  which  is  Positive 
from  the  Unismal  or  Naturismal  point  of 
view,  (t.  811.) 

Negation,  whatsoever  is  not,  =  Nothing. 

Negatism;  see  -Ism. 

Negato-Absolutoid  ;  see  -Oid. 

Nervaura  ;  see  Odic  Force. 

Nexus,  (Latin),  a  neck  or  connecting  link. 

NicBAN,  the  "  Annihilation "  of  Hindoo 
Philosophy. 

Nihilism  ;  see  -Ism. 

Nodus,  (Latin),  a  knot. 

Noetic,  (Greek),  knowable,  cognizable. 

Nomenclature,  the  system  of  Namings, 
adopted  in  any  Science ;  for  that  of  Univer- 
sology ;  see  Commentary,  t.  43. 

Nominalists,  The  Nominalists  were  a  sect 
of  philosophers  in  the  middle  ages  who  held 
that  generals,  or  the  term  used  to  denote  the 
genera  and  species  of  things,  are  not  properly 
designations  of  things  that  exist,  but  mere 
names  for  the  resemblances  and  evidences  of 
things ;  see  Realists. 

Non-differentl&ted,  without  Differen- 
tiation; relating  to  a  state  prior  to  differ- 
entiation. 

Non-explicated,  not  developed  into  the 
minutiae  of  differentiation  and  details. 

NON-SUBSTANTIALISM  ;    SCC  -ISM. 

Non-fluralizable.  th.at  cannot  be  made 
plural ;  said  of  Nouns-Substantive  which  de- 
note Substances  or  Stuffs  (Substancive  Nouns) 
as  pitch,  butter,  mud.     See  Pluralizable. 

Norm,  a  rule,  pattern,  or  precept ;  a 
standard ;   a  type-form. 

Normal,  Standard,  Diametrical,  Axial ;  ac- 
cording to  Norm  or  Pattern  ;    standard,  "  ao- 


Ixxvi 


VOCABULAKY. 


cording  to  an  established  law,  rule,  or  prin- 
ciple." 

Not-Me,  The,  the  Objective  World;  see 
Me. 

NouMENA,  (Greek),  plural  of  Noumenon. 

NouMENON,  tiie  unknown  and  absolute  sub- 
stratum of  Being,  back  of  Phenomena ;  see 
The  Absolute. 

Nous,  (Greek),  Mind. 

NuMERisM ;  see  -Ibm. 


KuMERis\fAL ;  see  -Tsmal. 

KuMERisiius;  see -IsMus. 

KuMEBOLOGY ;  see  -Ology. 

KuNTii,  (Latin,  pi.  of  Nuntius),  An- 
nouncers, avant-couriers,  messengers. 

Nuptial,  relating  to  marriage  or  conjunc- 
tion, t.  987. 

NuPTiALisM,  Principle  embodied  in,  and 
symbolized  by,  marriage  and  sexual  conjunc- 
tion. 


o. 


Object,  that  which  is  External,  and  con- 
templated as  Without,  whether  a  single  thing 
or  tiie  Whole  External  Universs ;  The  Outer 
World ;  see  Subject. 

Objective,  1.  That  which  is  Exterior  or 
External  to  the  Observer ;  2.  That  which  re- 
lates to  the  External  Universe  at  large  as 
contrasted  with  what  relates  to  Man,  Comte ; 
see  Subjective. 

Objectivismus  ;  see  -Isirus. 

Observational,  Encyclopaedic,  Aggrega- 
tive, relating  to  Facts,  Experiential ;  relating 
to  Broad  and  External  Generalizations. 

Observational  Generalizations,  Gene- 
ralizations founded  on  the  observation  and 
classification  of  Facts ;  Laws,  as  General  ex- 
pressions of  Observed  Phenomena ;  see  Ana- 
lytical Generalizations,    (t.  1010-1012.) 

Odio,  or  Odylio  Force,  The  occult  Force 
emanating,  according  to  Eeichenbach,  from 
all  objects  and  substances;  alleged  to  be 
that  which  produces  the  phenomena  of  Mes- 
merism, Hypnotism  and  ^' Psychology^''''  and 
supposed  to  be  analogous  with  magnetic  and 
other  forces ;  the  same,  probably,  when 
emanating  fi-om  the  human  being,  as  the 
Nervo- Vital  Fluid  of  Matteucci,  or  the  Ner- 
vaura  of  Buchanan ;  the  same,  when  inter- 
vening between  planets,  as  the  Aromal 
Currents  of  Fourier,  and,  in  a  spiritual  sense, 
as  affecting  Souls  or  the  Mind,  the  same,  by 
analogy,  as  the  Efflux  and  Influx  of  Sweden- 
borg ;  and  in  the  Highest  and  Divine  Sense, 
as  the  Holy  Spirit  or  the  Holy  Ghost  of  the 
standard  Theology,  or,  more  truly,  of  the 
New  Catholic  Theology ;  see  Theology,  and 
Spirit ;  The  Spiritual  Hypostasis  of  God,  or 
the  Third  "Person"  of  the  Trmity.    It  is 


this  emanation  of  subtle  and  attenuated 
spiritual  forces  which  was  symbolized  in- 
stinctually  by  the  radiating  Halo  or  Glory 
placed  by  the  old  painters  round  the  heads 
of  Saints,  and  sometimes  as  pencils  of 
streaming  rays  from  the  hollow  of  the 
hands.  What  was  intuitionally  recognized 
and  represented  by  the  sacred  artists  in  the 
olden  time  as  the  occult  dynamic  relationship 
of  being,  is  becoming  familiar  knowledge  with 
thousands  of  mediumistie  persons  and  scien- 
tific observers  of  the  present  day.  It  is  one  of 
the  culminating  demonstrations  of  Universol- 
ogy  that,  by  Spiritual  Radiations  and  Ema- 
nations, every  Soul  and  Body  in  the  Universe  is 
intimately  and  vitally  connected  and  associated 
with  every  other  Soul  and  Body,  constituting^ 
in  the  aggregate,  TJie  Crrand  Man,  as  a  real 
Organismus,  with  a  Circulation  and  Life,  com- 
mon to  all  the  parts.  This  entirety  of  the  Col- 
lective Humanity  is  what  Fourier  intuited  and 
designated  by  the  term  the  "Solidarity  of  the 
Pace."  The  Quiescent,  Diffused,  Confluent 
Glrcumambiency  of  the  Object,  Planet  or  Man, 
the  Aeriform  Sphere  of  the  Individual,  ana- 
logous with  the  Atmosphere  of  the  Planet, 
and  the  Great  Interplanetary  Ocean  of  Ether, 
are  allied  with  what  is  meant  by  "  Etheria." 
For  the  special  definition  of  this  last  see  t.  60. 
The  Ether-World  is  the  Matrix  or  Continent 
of  the  Radiating  Odylic  Forces,  which  pene- 
tratingly and  diffusively  permeate  it  in  all 
directions,  constituting  the  Radiating  or  Dy- 
namic "  Sphere  "  (of  the  Object  or  Individual), 
analogous  with  Liglit,  Heat,  Electricity,  and 
Magnetism.  (Gr.  Ilodos,  Passage,  and  HuUj 
!Matter  or  Material.)  See  -Ism,  Medium) 
Messianism,  Dynamic, 


VOCABULARY. 

OID. 


Ixxvii 


-OiD,  a  Termination  which  as  an  Adjective 
signifies  -like  or  resembling,  somewhat  like,  or 
similar,  synonymous  with  the  expressive 
but  inelegant  EngUsh  termination  -ish  ;    as  a 


Substantive  it  denotes  a  single  Object  or 
Thing  which  embodies  and  Typifies  the 
Principle  named  in  the  stem  of  the  word  to 
which  it  is  affixed,  (c.  1-14,  t.  43.) 


ALPHABETIC  AREAKGEME^^T,  MDER  -OID,  OF  WORDS  E^fDING  m  -OID. 


A. 


Absolutoid,  (Adj.)  resembling  The  Abso- 
lute ;  (Subs.)  any  single  Object  which  em- 
bodies and  illustrates  The  Absolute. 

Abstbaotoid,  (Adj.)  nearly  abstract;  re- 
sembling the  Abstract;  (Subs.)  any  thin 
or  attenuated  Object,  embodying  and  illus- 
trating the  idea  of  The  Abstract,  (a.  2,  t. 
575.) 

Adjectivoid(al),  relating  to  Adjectivoids  or 
Adjectoids. 

Adjectivoids,  or  Adjectoids,  Analogues 
of  Adjectives  in  Grammar  or  of  The  As- 
pects of  Being  represented  by  Adjectives. 


Adultotd,  corresponding  with  the  Adultis- 
mus  and  with  whatsoever  characterizes  the 
Adult. 

Analytoid  ;  see  Analytismal. 

Akthbopoid,  (Adj.)  similar  to  man,  es- 
pecially in  regard  to  shape ;  (Subs.)  a 
figure  in  the  human  shape.  (Gr.  Anihro- 
pos,  Man;  eidos,  Form.) 

Akthropoid-tjle,  a  little  Anthropoid. 

Artoid,  (Adj.)  analogical  with  Art ;  (Subs.) 
an  Object  which  embodies  and  symboUzes 
the  Spirit  of  Art. 


Caedinoid,  resembling  a  Mnge^  -working  like 
a  hinge. 

Celestioid,  resembling  the  Heavens. 

CiRcuLoiD,  nearly  circular,  resembling  a 
circle. 

CoMPARAToiD,  analogous  with  Comparison, 

Concentrioo-Planoid,  relating  to  the  onion- 
like arrangement  of  Planoids,  (t.  637) :  see 
Planoid. 


CoNCRETOiD,  (Adj.)  nearly  Concrete;  re- 
sembling the  Concrete ;  (Subs.),  any  thick, 
heavy,  obtuse  Object,  embodying  and  illus- 
trating the  idea  of  The  Concrete. 

CoNDiTioNOiD  (Adj.),  resembhng  The  Con- 
ditional ;  (Subs.),  any  single  Object  which 
embodies  and  illustrates  The  Conditional. 

Cuboid,  nearly  cubic,  resembling  a  cube. 


D. 


DrvisiONOiD,  tending  towards,  or  resembling 

division. 
DuoiD,  (Adj.),   resembling  Duality  or  Du- 


ism;  (Subs.),  any  single  Object  which 
embodies  and  illustrates  the  idea  of  Duality 
or  Duism. 


E. 


EsPEBiEXTioiD,  snnilar  to  Experience  ;  analogous  with  Experience, 


IxXViii  VOCABULARY. 

F. 

Feminoid,  corresponding  witli  that  whicli  clmracterizes  the  Female. 

G. 

Genebaloid,  (Adj.),  analogous  witli  the  Do-    Globoid,  nearly  globular ;  similar  in  form  to 
main  and  Priuciple  of  Generality  ;  (Subs.),        a  globe, 
any  single    thing    which    embodies    and 
illustrates  the  idea  of  Generality. 

I. 

Ikeantoid,  corresponding  with  that  which  relates  to  Infancy. 

M. 

Masculoid,  corresponding  with  that  which  Mentoid,  analogous  with  a  Mind. 

characterizes  the  Male.                          .  Moephoid,  (Adj.),  resembling  Foi-m;  (Subs.), 

Mateeioid,  or  Matteroid,  having  the  form  or  any  single  Object  which  embodies  the  idea 

character  of  matter;  like  matter.  of  Form. 

Matteroid  ;  see  Materioid.  Motoid,  analogous  with  Motion. 

N. 

Naturoid,   (Adj.),   analogical  with  Nature ;  Kegato-Absolutoid,  analogical  with  the  Ne- 

(Subs.),  an  object  which  is  so.  gative  Aspect  or  Department  of  The  Ab- 

Naturo-Philosophoid,   relating    to,    or    re-  solute, 
sembling,  Natural  Philosophy. 


Optimoid,  that  which  is  relatively,  not  ab-    Obdinoid,  resembling  Ordinality,  or  the  Or- 
Bolutely,  "  The  Best."  dinismus. 

Organoid,  resembling  an  Organ. 


PESsrmoiD,  that  which  is  relatively,  not  ab-  Plubaloid,  that  which  is  analogous  with  the 

solutely,  "  The  Worst."  Plural  Number, 

Philosophoid,    correspondential    with    the  Primacioid,    analogous  with  or  resembling 

Philosophical  Domain.  incipient  stages  of  Being. 

Planoid,    (Adj.),    approximately   Plane    or  Pyramidoid,  nearly  pyramidal ;    resembling 

Level ;  (Subs.),  a  Plane-like  curved  Sur-  a  pyramid  in  shape. 

face,  t.  637. 

R. 

IvADioiD,   diverging  as  radii  from  a  common  Eectoid,     proximately  or    nearly  straight; 

centre.  straightish. 

Eectilinioid,  nearly  rectilinear  or  straight.  Eelatoid  ;  see  Conditionoid. 


VOCABIJLARY. 


Ixxix 


Eeflexionoid,     corresponding    with    what    Eeguloii),    nearly  regular ;     approximating 
characterizes  the  age  of  maturity  and  re-        without  attaining  to  perfect  regularity. 
flexion,  in  the  development  of  mind. 

s. 


SciEiq-ToiD,  (Adj.),   analogical  with  Science  ; 

(Subs.),  an  Object  which  is  so. 
Senatoid  ;  see  Senectoid. 
Senectoid,  corresponding  with  that  which 

relates  to  Old  Age.    (Lat.  Senex^  an  old 

man.) 
Bensationoid,  analogical  with  Sensation. 
SiKQULoiD,  that  which  is  analogous  with  the 

Singular  Number. 
Spa-ce-oid,  or  Spacioid,  analogous  with  Space, 

resembling  Space. 
Specialoid,  analogous  with  the  Domain  and 

Principle  of  Speciality. 
SpiRrroiD,  analogous  with  Spirit. 
Statoid,  (Adj.),  allied  with  Station,  Quiet,  or 


Eest ;  (Subs.),  any  Object  illustrative  of 
statism. 

SuBSTAN-CE-oiD,  aualogous  with  Substance, 
Material,  or  Stuff,  as  that  of  which  things 
are  composed. 

SuBSTANTTivoiDAL,  relating  to  Substantivoids. 

SuBSTAXTivoiDs  or  SuBSTAN'ToiDS,  aualogucs 
of  Substantives  in  Grammar  or  of  the 
Instances  of  Being  (Objects)  represented 
by  Substantives. 

SuBSTANTOiDS,  Or  Substautivoids,  Keal  Ob- 
jects, such  as  are  named  grammatically  as 
Substantives. 

Stato-Conditionoids, 

Syaoietkicold,  proximately  symmetrical. 


T. 


TEiTPOiD,  Time-like,  related  to  Time. 
Temporoid,    that  which  is   analogous  with 
Time,  or  Temporalities. 


Tetn-oid,  (Adj.),  similar  to  Trinity  or  Trin- 
ism ;  (Subs.),  an  Object  illustrative  of 
Trinism. 


u. 


Ulttmatoid,  resembling  finality. 
UsrivERSALoiD,  aualogous  with  the  Domain 
and  Principle  of  Universality, 


Unoid,   (Adj.),  Similar  to  Unity  or  Unism; 
(Subs.),  an  Object  illustrative  of  Unism. 


OLOGY. 


-Ologt,  -Alogt,  -Logy,  a  termination 
meaning  Lore  (German  Lehre)  or  Science^ 
from  the   Greek  Logos,  Discourse,   Word, 


Eeason,  together  with  the  initial  vowel  o,  as 
connecting  vowel  with  the  stem  of  the  word, 
as  Ge-o-logy,  from  Ge,  Earth,  and  Logos. 


ALPHABETIC  ARRANGEMENT,  UNDER  -OLOGY,  OF  WORDS  ENDING  IN 

-OLOGY. 


A. 


Absolittologt,  The  Science  of  The  Abso- 
lute ;  The  Primismus  of  Ontology,  (t. 
444.) 


Absteact-Cojtcretologt,  Tlie  Science  of  the 
Abstract-Concretismus ;  "The  Abstract- 
Concrete  Sciences"  of  Spencer,  (t.  247.) 


Ixxx 


VOCABULAKY. 


Absteactologt,  The  Science  of  the  Abstract- 
isiuus ;  "  The  Abstract  Sciences "  of 
Spencer,  including  Logic  and  Mathema- 
tics. 

AcTiONOLOGY ;  The  Science  of  Activities  or 
Perfor 
ophy. 

Anthropo-Cobpobologt,  the  Science  of  tlie 
Human  Body,  =  Human  Pliysiology. 

Anthropology,  (as  used  in  this  work).  The 
Total  Science  of  Man ;  contrasts  with  Cos- 
mology ;  (Gr.  Anthropos^  Man),  (t.  3.) 

Anthropo-Mentolooy,  Psychology,  the  Sci- 
ence of  the  Mind. 

Appetology,  the  Science  of  effecting  ends  or 


purposes  by  the  use  of  Fascination  or 
Charm  ;  of  Government  by  Attraction. 

Arbitbismology,  the  Science  of  the  Arbi- 
trismus,  or  of  that  Domain  of  Administra- 
tion or  Atfairs  in  the  Universe  at  large,  or  in 
Minor  Spheres,  in  which  Arbitrism  or  Ab- 
solutism prevails ;  The  Theory  of  Adminis- 
tration which  rests  on  Absolutism  or  the 
Governing  Authority  of  a  Personal  Will, 
whether  of  God  or  of  any  Autocrat  or  un- 
limited Monarch  whatsoever. 

Abtismology,  Science  of  the  Artismus;  of 
that  Domain  of  Being  in  which  Artism, 
the  Principle  or  Spirit  of  Art,  predominates 
or  prevails. 


Barology,   the   Science   of   Weight.    (Gr. 
Barus^  heavy.) 


Biology,  the  Science  of  Living  Being; 
getable  or  animal.  (Gr.  Bim^  Life.) 


ClassioLogy,  a  branch  of  Concretology,  em- 
bracing Tellurology,  Meteorology,  and 
Uranology.  (Lat.  Classis,  a  Eange  or 
Class.)    (t.  634.) 

CoMPAROLOGY,  Comparative  Science ;  Science 
of  the  Eelationships  between  different  Do- 
mains or  Spheres;  as  Comparative  Ana- 
tomy, Comparative  Philology,  etc. ;  con- 
trasts with  Monocrematology  or  Mouo- 
spherology,  which  see. 


Concretology,  The  Science  of  the  Concre- 
tismus;  "The  Concrete  Sciences"  of 
Spencer,  (t.  247.) 

CoRPOROLOGY,  The  Science  of  Eeal  Bodies  ; 
Concretology.    (Lat.  Corpus^  a  Body.) 

Cosmology,  The  Science  of  the  World,  as 
contrasted  with  Anthropology  the  Sci- 
ence of  Man.    (Gr.  C(957»c5,  The  World.) 


E. 


EcoNOMOLOGY,  The  Science  of  the  Economy 
of  Labor  and  its  Eesults,  in  every  depart- 
ment of  Human  activity  and  production ; 
as  for  instance  Eoscher  proposes  to  follow 
his  Principles  of  Political  Economy  by  an 
Economy  of  Agriculture^  an  Economy  of  In- 
dustry, etc.,  and  Theodore  Wechniakoff 
labors  in  behalf  of  an  Economy  (i.  e.  a  Sci- 
ence of  tlie  Economy)  of  Soxentifio  Labors 
and  tlielr  Results.  (Gr.  Olkos,  House  ;  No- 
mos,  Law  ;  Logos,  Discotjbse.) 

Eostatolooy,  The  Science  of  Ecstaticism,  a 
branch  of  Ontology,  (t.  466.) 

Elei^tentology,  The  Science  of  any  Elemen- 
tary Department  of  Being ;  as  for  instance 
of  the  (Phonetic)  Elements  of  Speech. 


Embryology,  The  Science  of  Fcetal  Life  and 
Development. 

Endo-Stabiliology,  The  Internal  or  Sub- 
jective Department  of  Stabiliology,  (t.  627.) 

Epi-Cosmology,  The  Science  of  those  Ob- 
jects which  are  sustained  upon  the  surface 
of  the  earth.  (Gr.  epi,  upon;  Cosmos^ 
World.) — Boherty. 

Etiology,  The  Science  of  Causes.  (Gr.  Altia^ 
Cause.) 

ExACTOLOGY,  The  Exact  Sciences  as  one 
Grand  Department  of  Science  ;  Abstract- 
ology. 

Exo-Stabiliology,  The  External  or  Objective 
Department  of  Stabiliology,  (t.  627.) 


VOCABULAET. 

F 


Ixxxi 


Fractionismologt,  The  Science  of  tlie  Frac- 
tionismus,  or  the  Interior  Morphology  arid 
Strueturology  of  Being ;  contrasts  with  lu- 
tegerismology.  (t.  303.) 


FuNCTioNOLOGT,  The  Science  of  Functions  in 
Physiology.    See  Gesturology. 


a 


Genebalooy,  1.  Observational  (GeneraJogy), 
=  Eucyclopaidic,  Comtean  view  of  the  Sci- 
ences ;  Natural  Philosophy  in  this  larger 
sense  of  the  term ;  The  Naturismus  of  Sci- 
ento-Philosophy ;  see  Sciento-Philosophy. 
2.  Analytical  (Generalogy),  That  of  this 
"Work,  Exact^  ScientOr-Transcendental,  de- 
duced from  Necessary  Truths  ;  Proper ; 
Tlie  Scientismus  of  Sciento-Philosophy ; 
see  Sciento-Philosophy.    3.  Composite  {Qqu- 


eralogy),  =  Arto-Philosophy,  to  be  here- 
after elaborated;  Contrasts  with  Special- 
ogy;   (t.337.) 

Gesturology,  The  Science  of  Gestures,  Ex- 
terior Functionology,  and  of  the  Natural 
Language  of  the  Movements  of  the  Body. 

GoNEOLOGY,  The  Science  of  angles  or 
corners,  related  to  Crystals.  (Gr.  gonia, 
Angle  or  Coeneb.) 


I. 


Ideology,  The  Science  of  Ideas. 

Indeterminology,  The  Science  of  the  Inde- 
terminismus,  or  of  the  Indeterminate  De- 
partment of  any  Domain,  as  of  Amalgams 
or  Mixtures  in  Chemistry,    (t.  332.) 

Individuology,  The  Science  of  Individual 
Life  as  contrasted  with  Sociology. 

Infernology,  The  Science  of  the  Hells  in  the 
Spirit  World;  (Lat.  In/emus,  beneath; 
Hell.) 

Infinitology,  The  Science  of  the  Infinite ; 
the  Duismus  of  Ontology,  (t.  M7.) 


Inobganismologt,  The  Science  of  The  Inor- 
ganismus,  or  The  Inorganic  World. 

Integebismology,  The  Science  of  the  In- 
tegerismus ;  or  of  the  External  Arrange- 
ment, the  Systematology^  of  Being ;  Contrasts 
with  Fractionismology ;  (Lat.  Integer,  x 
Whole.)  (t.  310.) 

Intebismology,  The  Science  of  Purgatory,  or 
of  the  World  of  Spirits.  (Lat.  Inter,  be- 
tween, Interior,  Internal.)    (t.  419.) 


LoGicisMOLOGY,  The  Science  of  the  Logicis- 
mus  or  of  that  Domain  of  Being  and  of  the 
Administration  of  Affairs  in  the  Universe 
at  large,  or  in  Minor  Spheres,  in  which 


Logicism  or  the  Paramount  Authority  of 
Law  prevails  over  all  Individual  Will  or 
Wills.  Contrasts  with  Arbitrismology. 
See  Logicism.  (t.  351.) 


M. 


Maoeo-Cosmology,  Cosmology  in  a  larger 
sense  embracing  Metaphysics  and  Physical 
Science  of  the  Lower  or  Material  Order ; 
excluding  Pneumatology  and  Anthropol- 

6 


ogy.    (Gr.  macros,  gbeat.)    See   Typical 
Table,  No.  7,  t.  40. 
Maceo-Minebalogy,  The  Science  of  the  En-r 
tire  Mineral  World  in  the  enlarged  sense, 


Ixxxii 


VOCABULARY. 


iucluding  tlie  Planetary  "Worlds  as  iliucral 
liodies,  (Micro-)  Mineralogy,  Crystaiogra- 
phy,  Geology,  etc. 

Macko-I'hysiology,  Physiology  in  the  larger 
sense  iucluding  Anatomy,  Physiology,  (Mi- 
cro-Physiology), etc.,  as  branches,  (c.  1, 
t.  5.) 

Massologt,  The  Science  of  Mate^'ials,  Stuffs 
Substance,  as  in  Chemistry  ;  contrasted  with 
Corporology,  the  Science  of  Bodies  distinct- 
ified  in  form. 

Materiologt,  The  Science  of  the  Material 
World,  or  of  Matter. 

Mechaxology,  The  Science  of  Mechanics; 
the  five  or  seven  mechanical  Principles  re- 
duced to  a  single  Principle,  (t.  636.)  See 
Wedgism,  under  -Ism. 

Meijtology,  Psychology,  the  Science  of  the 
Mind.    (Lat.  Meus^  Mind.) 

Meteorology,  The  Science  which  treats  of 
the  Atmosphere,  and  its  Phenomena,  par* 
ticularly  of  Heat  and  liloisture ;  of  The 
Weather  ;  Thunder,  Lightning,  etc. 

Miobo-Cosmology,  Cosmology  in  the  Minor 
or  Ordinary  sense  ;  see  Macro-Cosmology. 

MicRO-MiNERALOGY,  Mineralogy  in  the  Minor 
or  Ordinary  sense ;    see  Macro-Mineralogy. 

Mioko-Physiology,  Physiology  in  the  re- 
sti-icted  sense ;  see  Macro-Physiology. 


MoNANTHROPOLOGY,  The  Scicuce  of  the  In- 
dividual Man  as  contrasted  witli  Sociology, 
while  yet  excluding  Physiology  and  Biol- 
ogy proper;  somewhat  indeterminately 
limited  to  Phrenology,  The  Temperaments, 
etc.,  (t.  5.)  (Gr.  monos,  sole  or  single  ; 
AntJiropos,  Man.) 

MoNOCREiiATOLOGY ;  SCO  Monosplicrology. 
(Gr.  moms,  sole  or  single  ;  krema, 
Thing.) 

MoNosPHEROLOGY,  The  Science  of  The  Single 
Sphere  or  Domain ;  contrasted  with  Com- 
parology  or  Comparative  Science.  (Gr. 
mo?ws,  sole  or  single  ;  SpJiaire,  a  Sphere.) 

Morphology,  The  Great  New  and  Eising 
Science  which  treats  of  Form,  and  of  Spe- 
cific Forms  or  Shapes,  whether  Abstractly, 
or  of  Eeal  Objects  in  Nature  ;  and  of  their 
Symbolism  or  Significance;  The  Natural 
History  of  Form  ;  Contrasts  directly  with 
Substan-ce-ology,  or  Massology,  and  in- 
directly  with  Corporology,  as  Bodies  are 
the  Composity  of  Substance  and  Form. 
(Gr.   Morphe,    Form.) 

Moto-Concretology;  see  Actionology. 

MoTOLOGY,  The  Science  of  the  Motismus,  the 
Moving,  or  Developing  and  Progressive 
Aspect  of  Being ;  Historical ;  Contrasts 
■with  Statology. 


N. 

Non-Stabiliology,  The  Scientific  Theory  Numerology,  The  Generalized  Science  of 
which  counterparts  Stabiliology ;  corres-  Number ;  corresponds  to  Morphology  in 
ponds  to  Nihilism  in  Philosophy.  respect  to  Form ;  see  Morphology. 


Ontology,  That  part  of  the  Science  of  Meta- 
physics which  investigates  and  explains  the 
nature  and  essence  of  all  Being,  its  quali- 
ties and  attributes.  . 

Opebology,   (Macro-Technology),   The  Sci- 


ence of  Activities;  =  Actionology  and 
Practical  Philosophy. 
Organismology,  The  Science  of  the  Organis- 
mus,  or  of  the  Organic  World  ;  of  the  Veg- 
etable and  the  Animal  Worlds,  and  their 
Analogues. 


P. 


Pantology;    see  Universology.     (Gr.  Pam,, 

ALL.) 

Phenomenology,  The  Science  of  Phenomena. 
Philology,   The  Science  of  Language,   es- 
pecially as  Comparative  Etymology. 


Phonology,  The  Science  of  Sounds  as  em- 
ployed in  Speech ;  same  as  Phonetics. 
(Gr.  Phonos,  Sound.) 

Plurimorphology,  The  Science  of  Minute 
Limitation  and   Configuration;    see  Uui- 


VOCABULAEY. 


Ixxxiii 


morphology.  The  Highest  and  Primitive 
Stage  of  Plurimorphology  concerns  Qual- 
itative Differentiatiofi,  or  the  Lines  of  De- 
marcation between  the  Shades  of  Quantity, 
as  of  color,  weight,  intensity,  etc.,  and  The 
Linking  of  Qualitative  Phenomena  (so  dis- 
criminated) into  their  Belations  constitutes 
The  Science  of  Logic ;  as  'The  LinMng  of 
Quantitative  Phenomena  (Unimorphie)  into 
their  Belations  constitutes  Mathematics. 
Pneumato-Antheopology,  The  Science  of 
the  Inhabitants  of  the  Spirit- World.  See 
Pneumato-Cosmology,  and  Pneumatology. 


(Gr.  Pneuma,  Spirit^  Air;  Asttzircpos, 
Man.)  (t.  399.) 

Pneumato-Cosmologt,  The  Science  of  the 
Spibit-Woeld  considered  as  an  outer 
world  or  Cosmos,  apart  from  its  Inhabit- 
ants. See  Pneumato-Anthropology,  and 
Pneumatolog}'.  (Gr.  Pketjita, /S^iriY/  Cos- 
mos, World.)  (t.  399.) 

Pkeumatology,  The  Science  of  Spirit-Lifo 
and  Being. 

Psychology,  (or  Mentology),  The  Science 
of  the  Mind. 


R. 


Eegnology,  A  collective  name  for  the  one 
Department  of  Science  which  includes  the 
special  sciences  of  the  "  Three  Kingdoms," 
— (Macro-)  Mineralogy,  Vegetalogy  and 
Animalogy.     (Lat.  Begnum,  a  Kingdom.) 


Eepulsionology,  The  Science  or  Theory 
which  counterparts  the  doctrine  of  attrac- 
tion.—  Winalow. 


Sociology,  The  Science  of  (Human)  Society  ; 
1.  Oedinaey,  concerning  itself  with  Sta- 
tistics, Political  Economy,  Education,  Pau- 
perism, Crime,  etc. ;  II.  Teanscendental, 
relating  to  the  Radical  Eeorganization  of 
Society,  Scientifically  and  Pautarchally, 
the  Millennium  to  be  introduced  through 
Science  and  the  Eevivification  of  the  Ee- 
ligious  Sentiment  of  Mankind  on  the  basis 
ot  the  Eeconciliation  of  Knowledge  and 
Faith. 

Somatology,  The  Science  of  the  General 
Properties  of  Matter,  as  Impenetrability, 
Gravity,  etc.    (Gr.  Soma,  a  Body.) 

Specialogy,  The  Sciences  segregated  and 
pursued  each  as  independent  of  the  others ; 
contrasts  with  Generalogy,  The  Comtean 
Natural  Philosophy,  (t.  337,  339),  and  with 
Comparology,  which  see. 

Spectjlology,  The  Department  of  Metaphy- 
sics intermediate  between  Ontology  and 
Theology ;  or  Metaphysics  exclusive  of  On- 


tology and  Theology  as  special  branches  or 
aspects  of  Metaphysics,  (t.  345.) 

Stabiliolooy,  The  Science  of  the  Levels  and 
Standard  Lines  in  Space,  in  accordai:<ce 
with  which  all  things  are  conceived  of  as 
constituted  and  measured;  see  Bi-Trinacria. 

Stato-Conceetology,  The  Science  of  the 
Stationary  aspect  of  the  Concrete  World. 

Statology,  The  Science  of  the  Statismus, 
or  of  the  Stationary  Aspect  of  Being ;  con- 
trasts with  Motology. 

Steuctueology,  The  Science  of  Structure, 
or  of  the  Internal  Arrangement  of  Parts ; 
see  Systematology. 

Supeenology,  The  Science  of  the  Spiritual 
Heavens,  of  the  Spirit-World.    (Ltil.supcr- 

nUS,  ABOVE.) 

Symbolology,  The  Science  of  Symbolism. 

Systematology,  The  Science  of  the  An-ange- 
ment,  externally,  of  objects  in  System  or 
Scheme,  as  for  instance  a  System  of  Clas- 
sification ;  see  Structurology. 


T. 


Teleology,  The  Science  of  Final  Causes  or 
Ends ;  the  Demonstration  of  the  Existence 
of  an  Inherent  Plan  or  Schema,  or  of  a 
Quasi-Plan  or  Schema,  in  the  Evolution  of 


the  Universe  at  Large,  and  in  each  Act  of 
the  Drama,  in  virtue  of  which  all  things 
conspire  to  a  definite  Denouement,  and  to 
the   best   possible    result:    the    ultimate 


■ 


Ixxxiv 


VOCABULAET. 


achievement  of  the  Supreme  (-est  Practical 
or  Possible)  Perfection.  (Gr.  Telos,  an  End 
or  Am.) 

Tellurology,  The  Science  of  the  Earth  and 
of  Objects  directly  upon  the  Earth,  con- 
trasted with  Meteorology,  which  relates  to 
the  Phenomena  of  the  Atmosphere,  and 
with  Uranology  which  relates  to  the 
Heavens.  (Lat,  Tellus,  The  Earth.) 

Tempekamentology,  The  Science  of  Tem- 
peraments. 

Theology,  Quasi-Scientific,  Semi-Scientific, 
Ecclesiastical,  a  Faith  or  Belief  rather  than 
assured  Knowledge  or  Science,  noticed  and 
defined,  t.  17,  20. 

Theology,  as  Science  properly  so  called,  is 
the  Science  which  treats  of  the  Existence, 
Nature  and  Attributes  of  God,  or  of  his 
Non-Existence  or  absence  of  Attributes — 
which,  in  other  words,  investigates  the 
question  of  his  existence  and  character  ra- 
dically and  impartially,  and  teaches  only 
what  becomes  known  on  the  subject,  as  in 
every  other  matter  of  Science,  and  with  the 
characteristic  modesty  of  Science,  leaving 
the  unknown,  for  the  time  being,  unaflirm- 
ed ;  denouncing  or  anathematizing  no  one 
for  the  natural  leanings  of  his  own  mind  or 
his  educational  beliefs,  prior  to  the  acqui- 
sition of  reliable  certainty  on  the  subject. 
Existing  Theological  theories  are  mainly 
Three  :  1.  Christian  Deism.  2.  Atheism. 
8.  Pantheism.  These  are  often  strangely 
and  unconsciously  mixed.  The  Brahmins 
afiirm  that  the  Supreme  God  is  Sagun, 
'  with  attributes,'  and  Mrgrun,  '  without 
attributes.'  (Posita-Negative.)  Sir  William 
Hamilton's  Philosophy,  extensively  ac- 
cepted by  orthodox  Theologians,  makes 
God,  in  so  far  as  he  is  The  Absolute,  to  be 
non-cognizable  by  the  manifestation  of 
any  properties  whatsoever.  The  Vnrevealed 
God  of  the  Swedenborgian  Faith  is  likewise 
absolutely  Unknown  and  Unknowable,  ex- 
cept as  incarnated  in  Christ,  as  "  The  Lord," 
and  through  him,  in  the  Heavens  and 
downward  in  the  Human  Family  and  the 
World  universally.  The  Trinity  of  this 
Theology  is  a  Trinity  of  Principles,  "  The 
Divine  Love,"  "The  Divine  Wisdom," 
and  "  The  Divine  Operation ;"  more  ra- 
dically and  abstractly,  the  Unism,  Duism 
and  Trinism  of  the  Ideal  Conception  of 
Divine  Character.  The  Divine  Personality 
is  confined  to  the  Lord  in  one  Person. 


The  Atheist,  on  the  other  hand,  does  not 
deny  the  existence  of  God  absolutely,  or  in, 
all  senses.  Perhaps  there  is  no  intelligent 
thinker  who  doubts  the  existence  of  some 
Ceutral  and  Controlling  Influence  or  Po- 
tency, some  "  Creative  Energy  of  Nature," 
presiding  over  and  directmg  the  afl'airs  of 
the  Universe.  He  denies,  only,  or  fails  to 
consider  as  proven,  the  Human-like  and 
Eeflectively  Conscious  Character,  the  Devel- 
oped Personality,  in  a  word,  of  this  Central 
Potency.  The  critical  Philosopher,  if  he 
doubts  or  denies  a  Plan  (or  Conscious  De- 
sign) in  the  Operations  of  Nature,  affirms 
at  the  same  instant,  the  existence  of  a 
Quasi-Plau,  a  modus  in  the  Outlay  and 
Procedure  of  the  Universe,  which  is  pre- 
cisely like  the  Plan  of  a  Conscious  In- 
telligence. In  the  scientific  posture  of 
mind,  and  in  advance  of  demonstration, 
the  question  is  reserved,  whether  the 
"  Creative  Energy  "  is,  in  fact,  a  conscious 
Intelligence,  or  whether  the  Automatic  In- 
herent Necessity  of  Being,  operating  as 
Law  and  Regulative  Potency,  assumes  the 
appearance  of  Intelligence,  and  when  incar- 
nated in  Man,  and  then  only,  'becomes  In- 
telligence, Affection,  and  Will. 

This  latter  Conception,  that  of  Inherent 
Necessity  or  Law,  is  Logicism,  or  the  Ab- 
stract theory  of  Pure  Rationalism.  The 
Nodus  or  Core  of  Self-Existent  and  Nec- 
essary Principles,  which  are  thus  conceived 
of  as  adequate  to  the  government  of  the 
Universe,  are  then  spoken  of  as  God,  and 
referred  to  by  the  relatives  He,nis,  and  Him, 
only,  however,  by  an  acknowledged  figure 
of  speech,  which  puts  an  Ideal  Real  Per- 
sonality for  the  Quasi-Persouality  really 
believed  in.  This  habit  of  thought  and 
speech  is  justified  by  the  history  of  Theo- 
logical Beliefs,  since  Attributes  and  Pro- 
perties have  always  been  personified,  and 
then  deified  as  readily  as  PerSons.  The  tenn 
God  has  thus  become  the  common  property 
of  the  Rationalist  and  of  the  Pietist. 
It  is  this  Ibsitlve  Form  of  the  Abstract 
Conception  which  distinguishes  the  position 
of  the  Theological  Rationalist  from  the  Neg- 
ative position  of  the  Atheist ;  its  Abstract 
and  Logicismal  character  and  its  Centering 
Unity  distinguish  it  on  the  other  hand 
from  Ordinary  Pantheism,  which  identifies 
God  with  the  Substance-like  and  Material 
Universe. 


YOCABULAEY. 


Ixxxv 


Pietism  and  Arbitrism  are  identified  with 
tbe  Personal  Theologiciil  Couception,  which 
tends,  by  development,  to  become  con- 
stantly more  and  more  Rational.  Tiiis  is 
the  Natural  (Naturalistic,  Materialistic, 
Naturo-Philosopbic  or  Ordinary)  Order 
of  the  Progression  and  Development  of 
Thought.  Kationalism  and  Logicism  are 
identified,  on  the  other  hand,  with  the 
Conception  of  origins  from  Abstract  Prin- 
ciples, which  conception  tends,  by  its 
alliance  with  the  idea  of  Ulterior  Incar- 
nation, to  become  constantly  more  and 
more  Personal.  This  is  the  Logical  (Ideal- 
istic, Spiritualistic,  Sciento-Philosopliic,  or 
Transcendental)  Order  of  the  Progression 
and  Development  of  Thought.  The  former 
Theory  is  Uhismal ;  the  latter  is  Duismal. 
The  Grand  Ultimate  Trinismal  Conception 
of  The  Divine  Nature  rests  on  Universo- 
logical  Keconciliation  and  Integrahsm,  and 
will  be  gradually  unfolded  in  the  Eeligious 
Writings  of  the  New  Catholic  Church.  It 
will  vindicate  in  a  valid  and  vital  sense, 
the  Pietistic  and  Personal  Conception  of 
God  on  tbe  one  hand,  and  the  Rational- 
istic Conception,  on  the  other,  conjoining 
and  harmonizing  the  two  in  the  larger  em- 
brace of  Univariant  adjustment,  in  the  Mil- 
lennial Theology  of  the  Future,  1. 1110-1123. 

{Note.  Deism,  though  signifying  properly 
belief  in  God,  has  been  employed  by  "  In- 
fidels "  to  denote  this  amount  of  Positive 
Faith,  while  yet  implying  disbelief  of  In- 
spiration and  Revelation.  The  term  has 
in  this  manner  become  vitiated  for  the  use 
of  devout  Christians.  I  have  adopted 
therefore  the  term  Christian  Deism  for  the 
positive  idea  without  the  negative  implica- 
tion. Theism  is  not  liable  to  the  samo  ob- 
jection, but  is  perhaps  less  popularly 
known.)  See  God,  Catholic,  Catholic 
Church,  The  New,  The  Old,  Arbitrism, 
Logicism,  Integralism,  Cardinism,  and  In- 
dex, terms,  Natural  Order  and  Logical 
Order. 

The  entire  Theological  Field  of  Thought 
may  now  be  expanded  and  re-presented, 
in  a  coup  d^ceil,  as  follows  : 

1.  The  Human-like  Personal  God;  Af- 
fectional ;  "  God  the  Son,"  "  The  Messias," 
"Immanuel"  or  "God  with  Us,"  "Christ" 
or  "  The  Lord,"  All  personally-co7vceived-of 
Godlwod^  even  the  Jehovistic  conception 
of  the  Jewish  Theology— Uhismal  ;  prior 


in  the  Order  of  Incarnation  or  Actual  Rev- 
elation on  Earth;  First,  therefore,  in  the 
Natural  or  Historical  Order;  (Yau,  sub- 
divided into  Hypostases,  or  Impersona- 
tions, as  Yi,  Ya,  etc.) ;  see  further  on ;  see 
also  -IsM,  and  Messias. 

2.  The  Pure  Abstract  God,  Abstract  At- 
tribution, (see  -Ism)  ;  The  Logical  Tri-une 
Knoi  Oi"  Absolute  Inherent  Universal 
and  Necessary  Laws  (Unism,  Dotsm  and 
Tbinism)  in  the  Origin  and  Nature  of  Being; 
"  ruhng  the  Nations  with  a  Rod  of  Iron," 
"  The  Fate  back  of  Jove ;"  The  "  Logos," 
who  "  was  in  the  beginning  with  God,"  and 
who  "  was  God,"  and  without  whom  "  was 
not  any  thing  made  that  was  made," — Duis- 
mal, Scientic ;  prior  in  the  order  of  Nec- 
essary Thought;  First,  tlierefore,  in  the 
Logical  Order;  Universological ;  (Wau,  sub- 
divided into  Hypostases,  as  Wi,  Wo,  etc.) ; 
see  farther  on. 

8.  The  Holy  Ghost;  Spiritual;  in  the 
Supreme  Sense ;  The  Attenuated,  Insen- 
sible Emanation  from  Abstract  Inherent 
Truth  or  Law  (a.  48,  t.  204),  permeating, 
irradiating  and  mysteriously  regenerating 
all  Human  Incarnation  ("  descending  like  a 
dove  "  and  resting  on  "  the  Son  of  Man,") 
the  wind  which  "  bloweth  where  it  listeth, 
and  ye  hear  the  sound  thereof,  but  cannot 
tell  whence  it  cometh  nor  where  it  goeth ;" 
God  "  a  Spirit,"  Interventional,  Mediator- 
ial, Sesquismal;  (Hau,  subdivisible  into 
Hypostases,  Hi,  Hb,  etc.) ;  see  Spirit,  Odio 
Force,  Sesqvism,  under  -Ism,  and  below. 

4.  The  Tri-Unismal  Godhead,  the  Omni- 
variantly  Integral,  Cardinismal,  Differen- 
tiation-and-Integration  of  the  three  pre- 
ceding Conceptions,  related  to,  but  in  a 
sense  transcending,  the  otherwise  Incom- 
prehensible (Personal)  Trinity  of  the  Trin- 
itarian Theology;  see  Teiumsmal;  Car- 
dinism, Univariety. 

5.  The  One  Sole  God,  par  excellence,  the 
Abstraction  of  The  Unismal  and  Integrat- 
ing Aspect  of  the  Conception  of  The  Di- 
vine ;  Pivoto-Integral;  The  God  (in  the  ba- 
sis-idea) of  the  Unitarian  System  of  The- 
ology (t.  128-132),  cardinated  between  tl:e 
Subjective  Individual  Soul  and  the  Objec- 
tive Universe ;  hence  half  radicated  in  Hu- 
manity itself,  which  it,  therefore,  tends  to 
elevate  in  the  Scale  of  Dignity,  in  contrast 
with  the  scheme  of  Theology  which  makes 
the  Objective  God  to  be  "  All  in  All,"  and 


Ixxxvi 


VOCABULAKY. 


Man  to  be  virtually  nothing ;  see  Pivoto- 
Integralism;  (also  Yi,  the  Primitive  Hy- 
postasis under  Yau  ;  see  below.) 

6.  The  Abstraction  and  Variegated  Dif- 
fraction of  the  Duismal  or  Different!  ative 
Aspect  of  the  Conception  of  The  Divine ; 
Polytheism,  Pantheism ;  (Wi,  The  Primi- 
tive Hypostasis  under  Wau  ;  see  below.) 

7.  The  Denial  of  God,  as  any  other  than 
the  regulative  form  of  our  own  Thinking, 
or  the  Objectilieation  of  our  own  person- 
ality, making  God  to  be  created  in  the 
image  of  Man,  reversing  and  counterpart- 
ing  the  idea  of  Man  as  created  in  the  image 
of  God — Atheistic ;  (Auh,  see  below.) 

8.  And,  finally;  the  Differentiation,  Inte- 
gration and  Reconciliation,  Universologic- 
ally,  of  all  the  Seven  preceding  Forms  of 
the  Total  Theological  Conception,  in  the 
demonstration  that  tlaey  are  all  Inevitable 
Aspects  of  a  Complex  Truthtoo  various  in  its 
Complexity  to  have  been  otherwise  appre- 
hended by  the  Infantile  Understanding  of 
the  Human  Eace,  than  in  Segments  or 
Fragmentary  Portions  of  the  Truth,  whence 
came  Sects  and  Systems ;  a  truth  which 
when  integrally  revealed^  intellectually.,  is 
the  Omnivariant  and  Reconciliative  Theol- 
ogy of  the  New  Catholicity',  (Hwyau,  see 
below.) 

It  may  seem  that  the  preceding  dis- 
tribution, carrying  up  Theological  Discrim- 
inations from  the  usual  twofold  or  three- 
fold difference  to  a  scale  of  Seven  com- 
pounded or  recombined  in  an  Eighth,  must 
be  complete.  It  may  be  well,  however,  in 
conclusion,  to  make  an  exhibit,  (more  for 
future  reference,  elsewhere,  than  as  a  com- 
pleted demonstration  at  this  point),  of  the 
power  of  the  Principles  of  Alwato,  the  New 
Scientific  Universal  Language,  not  only  to 
subserve  the  pui*poses  of  exhaustive  clas- 
sification, but  to  compel  the  mind  of  the 
investigator  into  the  perception  of  the  most 
minute  distinctions  on  the  one  hand,  as 
•well  as  of  the  broadest  generalizations  on 
the  other ;  so  serving  as  an  Instrument  of,  a 
Canon  of  Criticism  upon,  all  classification. 
See  for  the  Vowel  Scale  and  for  a  slight 
account  of  the  Meanings  o^the  Elements  of 
Speech,  Universology  under -Ology,  and,  for 
other  instances  of  Alwaso  Composition,  Psy- 
chology and  Tikiwa,  (in  this  Vocabulary.) 

The  Leading  Elements  of  Speech  in- 
volved in  the  Alwaso  Namings  of  Theolog- 
^  ical  ideas  are  the  three  Ambigu'a  A,  y,  «?, 


sometimes  called  Coalescents,  and  also 
Semi-Vowels,  from  their  half-consonant, 
half-vowel  character.  The  Meanings  which 
Nature  has  attached  to  these  three  sounds 
are  stated  below,  but  the  grounds  of  the 
statement  must  be  waited  for  until  the  ap- 
pearance of  other  works. 

EESTATEMENT. 

It  is  pointed  out  by  Proudhon  that  Ee- 
ligiou  deals  with  Substance^  Philosophy 
with  Causeis)  and  Science  with  Law,  This 
is  substantially  the  same  view  as  tlmt  of 
Comte,  who  employs  the  terms  Tlieology, 
Metaphysics  and  Positice  Science  for  the 
three  stages  (as  apprehended  by  him)  of 
the  Evolution  of  the  Human  Mind.  It  is 
held  by  Comte  that  the  effort  to  penetrate 
Substance  and  Cause(s)  is  essentially  futile, 
and  that  the  investigation  of  Laws  and 
Phenomena  (in  Co-existence  and  Sequence, 
Space  and  Time-Eelations),  is  the  only  feas- 
ible and  fruitful  domain  of  human  intellect- 
ual effort.  It  results  from  the  Principles 
established  in  this  work  that,  while,  in  the 
Absolute,  Substance  and  Cause  are  inscrut- 
able, so,  in  the  Absolute,  is  Law ;  and  that, 
on  the  other  hand,  neither  can  Substance  and 
Cause,  (in  that  relative  sense  in  which  we 
are  able  to  investigate  any  thing),  any  more 
than  Law  be  banished  from  the  field  of  our 
enquiry ;  that  in  other  words :  Eehgion, 
(Theology),  and  Metaphysics  will  always 
remam  two  of  the  Grand  and  Legitimate 
Domains  of  Human  Concernment.  It  is 
nevertheless  true  that  the  Dominant 
Stand-Point  of  the  investigating  Human 
Mind  changes  progressively,  and  in  the 
sense  pointed  out  by  Comte ;  and  that  the 
Echosophic  (or  True  Scientific)  Spirit  has 
come  to  rule  in  this  Age,  and  will,  inevi- 
tably, react  powerfully  and  reconstitutively 
upon  all  Theological  and  Metaphysical  sub- 
jects. There  will  be  no  actual  expulsion  of 
any  point  of  view  which  the  Human  Mind 
has  ever  occiapied,  but,  a  leaning  merely, 
in  predominance,  to  other  and  for  the 
period,  more  governing  Mental  Positions. 
There  is  Inexpugnability  of  Prime  Ele- 
ments (t.  226),  Terminal  Conversion  into 
Opposites  (t.  84),  Mere  Preponderance  (t. 
5:36),  and  Overlapping  (t.527),  evei-y  where, 
but  no  annihilation  of  any  Point  in  Space  or 
Drift  of  Procedure,  anywhere.  The  Man 
has  ceased  to  be  a  child,  but  the  whole 


VOCABULARY. 


Ixxxvii 


distinctive  cliild-cliaracter  lias  been  sub- 
sumed in  the  cLaracter  of  the  man.  The 
old  Point  of  View  is  not,  therefore,  merely 
an  Event  of  the  Past,  but  is  also  an  Effec- 
tive Element  or  Factor  of  the  Present  and 
the  Future. 

Tiie  I'eoto-Deteeminismus  (The  Unis- 
Mus)  of  Universal  Being,  (above  Chaos, 
The  Lideterminismus  of  Being),  is  Sdb- 
STAKCE.  Tiie  Secundo-Determinismus 
(Duisiius)  is  Form,  {Limitation  and  Quanti- 
fication or  Measure).  The  Teito-Deter- 
MiNisnus  (Trinismus)  is  Body  (or  Bodies), 
the  Compound  Kesultant  of  Substaiice  and 
Form.  Intermediate  between  Substance 
and  Form,  a  Breath,  inspired  and  expired 
as  it  were,  between  the  Lips  of  Existence, 
is  Spirit,  The  SESQUi-DEXERanNisMUS  (Ses- 
QUisMUS)  of  Being  (between  the  One  and 
the  Two) ;  and  inasmuch  as  "  God  is  a 
Spirit,"  tlie  Domain  of  Theology  is  Pre- 
eminently within  this  Spiritual  Domain  ; 
but  inasmuch  as  Theology  concerns  itself 
in  anotlier  sense,  also,  with  SuEsxAisrcE 
as  shown  by  Proudhon'  and  Comte,  it  has  to 
do  tvith  these  two  Domains,  of  Substance 
and  Spirit,  respectively. 

But  now,  the  Proto-Deteeminismus  (The 
Unismijs)  of  the  Elementismus  of  Speech 
(the  Alphabetic  Domain),  above  Chaotic 
Sounds,  The  Lideterminismus  of  Speech, 
is  The  Vowels,  the  Analogue  of  Sub- 
stance ;  the  Secundo-Determinismus  (The 
DuisMus)  is  The  Absteaotoid  and  Liquid 
CONSONAKT-SOUNDS  (t,  k,  p,  ctc,  m,  n,  1, 
r,)  the  Analogues  of  Limits  and  Measure ; 
and  the  Trito-Determinismus  (The  Trin- 
ismus) is  the  CoNCREToiD  Consonant- 
Sounds  (d,  g,  b,  etc.),  the  Analogues  of 
Body  or  Bodies.  Finally,  The  Sesqui-De- 
TERMiNisMUS  (The  Sesquismus)  in  this 
sphere,  embraces  The  Three  (Semi-Vowel) 
Coalescents,  Ambigu's  or  Breaths  (h,  y,  and 
W),  the  Analogue  of  Spirit.  The  Alwaso 
or  Natural  Theological  Terms  should  there- 
fore be  found  constituted  from  The  Vowels 
and  The  Ambigu's  (for  Substance  and 
Spirit.)  This  accordingly  they  are,  not 
without  certain  apparently  fortuitous 
confirmations  from  existing  languages,  as 
follows : 

The  three  Pivotal  or  Fundamental  Vowels 
are  a  (ah),  i,  (ee),  and  o,  (the  Sanscrit 
Grammarians  would  say  u  (oo)  for  the  last, 
in  place  of  o ;  the  preference  of  o  is  based, 


however,  on  sufficient  grounds  expounded 
elsewhere  (see  "Alphabet  of  the  Uni- 
verse.") The  Artistic  Order  of  these  Three 
Vowels  is  i,  o,  a ;  their  Natural  but  Inverted 
Order  is  i,  a,  o  ;  (see  '  Alphabet  of  the 
Universe.")  The  First  of  these  Successions 
or  Orders  of  the  Pivotal  Vowels  (Domain 
of  Substance  or  The  Eeality  of  Being)  fur- 
nishes the  word  1,o,a  (I-o-ah),  which  with 
the  natural  ingrowth  of  the  Eclated  Am- 
bigu's becomes  Ti-7io-wa,  substantially  the 
Hebrew  Basis  of  the  English  Jehovah.  Theo- 
logians have  always  suspected  the  presence 
of  some  mystical  and  inspired  or  semi-in- 
spired occult  meaning  in  these  vowels  so 
combined.  The  opposite  order,  i,  a,  o,  fur- 
nishes the  word  Ya,o  (yah-o)  by  Contraction 
To,  which  is  the  Alwaso  word  for  Satan  or 
the  Devil,  that  is  to  say.  The  Adversary, 
from  the  Lnversion  of  the  (Artistic  or)  Di- 
vine Idea.  Yo,  (the  vowel  short),  means 
also,  in  Alwato,  I  (myself),  as  in  Spani^h  (or 
in  Italian  lo),  and  Swedenborg  affirms 
that  the  Individual  proprium,  the  finite 
Self-hood,  is  the  essentially  Infernal  Prin- 
ciple, or  that  which  is  most  remote  from 
and  the  most  completely  an  Inversion  of 
The  Divine. 

The  following  is,  in  short,  a  proximately 
complete  list  of  the  Alwaso  namings  for  the 
Leading  Personages  and  Conceptions  of 
the  Theological  Domain. 

Y,  "W,  H,  WITH  THE  Vowel-Sounds. 

Y  signifies  Spiritual  Centricity,  Unity, 
(Integration),  Selfhood,  Personality,  Pivot- 
ally  Eadiating  as  from  a  Sun-Centre  or 
other  luminous  Point ;  (Absolutoid) ;  see 
"  Alphabet  of  the  Universe." 

W  signifies  Spiritual  Differentiation, 
Balance  or  Balanced  Vibration,  Intercourse, 
InioTCorrelation  ;  (Eelatoid) ;  see  "  Alpha- 
bet of  the  Universe." 

H  signifies  Spi:?it  as  such,  diffused  and 
subtly  permeating ;  Breath-,  Air-,  Ghost- 
like ;  (cf.  German  Ge'ist,  Eng.  gust) ;  Ses- 
quoid,  Intermediativo  and  in  turn  rela- 
tional letween  The  Absolute  and  The  Ee- 
lative)  ;  see  "  Alphabet  of  the  Universe." 

Yi  {Tee),  The  Absolute  God;  The  Om- 
nipresent and  Eternal  God  (Instantial) ; 
God  in  the  Inmost  Consciousness  of  every 
individaal ;  God  the  Father,  the  One  Sole 
God; — The  Jewish,  Mahometan,  Socinian, 


Izzxxviii 


VOCABULARY. 


Unitarian  Conception;  (cf.  Tihowa,  Je- 
hovah.) 

Note,  The  God-Concseptions  of  the  older 
and  less  leading  Eeligions  of  the  World, 
Hindoo,  Chinese,  etc.,  have  never  ri><en 
into  the  True  Spiritual  Domain  signified 
by  the  Ambigu's  (h,  y,  w),  The  Spieit-likb 
Alphabetic  DoTnain.* 

Ye  ( Fa),  the  (Externally)  revealed  God ; 
the  God  of  Testimony  or  of  "  Evidences,^'' 
(and  John  "came  as  a  Witness  to  bear 
Witness,''''  etc. — John,  eh.  1,  v.  7) ;  God 
the  Son  of  Christian  Theology ;  the  incar- 
nated or  Human  God  of  the  Orthodox 
Conception,  Catholic  and  Protestant;  (cf. 
Ye,  zu,  Je-sus.) 

YiYE  {Yee-ye)  (for  Yi  n  E,  or  Ye  = 
Yi-and-Ye),  God  as  Father  and  Son,  each 
personally  and  sensuously  conceived  of,  in 
their  mutual  relationship ;  omitting  the 
Holy  Spirit  as  to  any  distinct  personality ; 
the  I^yesian  Perfectionist  (?)  and  Mor- 
mon {})  Theological  Conception. 

YiE  (Fee-a),  the  Sabelliaii  Conception; 
the  Son  derived  from  and  less  than  the 
Father. 

Yei  {Ya-ee),  The  S-wedenborgian  Con- 
ception ;  "  The  Lord  ;"  subordinating  the 
Unrevealed  God  (The  Father)  to  the 
Anthropic  idea  of  God  revealed  in 
Christ 

Ya  ( Yah),  The  Divine  Love  (and  Power) 
embodied  and  Impersonated ;  The  God  of 
Nature  and  Natural  Theology ;  The  Su- 
preme God  in  a  general  sense,  the  Anti- 
thet  of  Yo,  Satan,  or  the  Adversary ;  cf. 
the  Hebrew  Jah. 

Yo,  Satan  or  tlie  Devil ;  the  Adversary; 
(o  the  antithetic  vowel  to  a) ;  see  Ya ;  he 
who,  as  the  Serpent,  (Omni-dimensional 
Progression,  the  Screwing,  Contorting  Com- 
posity  of  all  Ways  and  Methods,  charac- 
teristic of  the  Intellect),  commended  to  in- 
cipient humanity,  departure  from  implicit 
obedience  to  the  First  Word  of  God,  (Gen. 

*  It  will  be,  I  think,  unquestionably  demon- 
strated in  "  The  Alphabet  of  the  Universe"  that 
the  Hebrew  (Semitic)  type  of  lingual  structure 
(language-building)  is  prior  in  the  natural  order 
of  succession,  not  only  to  the  Sanscrit  (Indo- 
European),  but  even  to  the  Chinese ;  if  not  the 
oldest  possible  type.  If  this  be  so,  the  Scientific 
World  will  be  compelled  to  return,  in  this  in- 
stance, to  the  Old  and  Obtiolescent  Theological 
Traditionary  belief. 


ii :  17),  from  the  simplicity  of  mere  faith, 
and  urgent  JnteUectital  Investigation,  the 
eating  "of  the  Fruit  of  the  Tree  of  the 
Knowledge  of  Good  and  Evil,"  the  sub- 
stitution of  the  Duismal,  or  Eeflective,  for 
the  Unismal,  or  Credeusive  Method),  (Gen. 
ii :  17  ;  iii :  3) ;  and  who,  speaking  as  the 
opposite  Hypostasis  of  the  Divine,  (the  Duis- 
mal Principle),  and  hence  as  one  of  the  Per- 
sonages of  the  Grand  PrimalTheandric  Coun- 
cil which  had  proposed  the  Creation  of  Man 
in  their  image  (Gen.  i :  26),  uttered^  (as  the 
Second  or  Subsequent  Word  of  God) — first 
to  the  Intuition  of  the  Woman  (Unismal), 
and  then,  through  it,  to  the  Intelligence  of 
the  Man  (Duismal) — this  promise:  "Ye 
shall  not  surely  die  ;  for  God  doth  know, 
that  in  the  day  ye  eat  thereof,  then  your 
eyes  shall  be  opened  [intellectual  apper- 
ception] ;  and  ye  shall  be  as  Gods,  know- 
ing Good  and  Evil,"  (Gen.  iii :  4,  5.)  Man 
accordingly  did  eat  (or  began  to  chew,  c. 
20,  21,  t.  136),  initiating  his  new  career,  of 
investigation  and  reason,  and  in  that  day 
did  "  surely  die  "  to  the  Primitive  Eden 
Life  of  Simjjlistic  Innocence,  and  did 
enter  upon  a  new  life  of  stonn  and  trial 
and  long-battling  endeavor;  while  yet, 
from  an  opposite  point  of  view,  he  did 
"  not  surely  die,"  but  his  eyes  were  opened, 
and,  by  the  subsequent  testimony  of  God 
himself  ( Ya).  he  became  also  as  a  God,  by  this 
very  act  of  disobedience  to  the  first  command. 
"  And  the  Lord  God  said,  Behold  the  raaa 
is  become  as  one  of  us,  to  know  good  and 
evil,"  (Gen.  iii:  22).  Herein,  then,  is  tho 
Complex  Truth  (Trinismal)  from  the  co-ap- 
tation  of  the  two  prior  opposite  Divine 
Utterances  ;  the  ReconciliMion  of  God-  and 
Satan  in  the  Complex  Divine ;  of  Good  and 
Evil  in  the  IFigher  ulterior  Good ;  cf  In- 
tuition and  Reason,  in  the  Composite  Theo- 
hgico- Philosophy  of  Integralism.  Yo  is 
predominantly,  however,  the  lower  (infer- 
nal) grade  of  Intellect;  Conceit,  rather 
than  Knowledge  ;  (see  Wau,  or  the  Eeflec- 
tive type,  whether  Internal  as  Intuition,  or 
External  as  mere  Co-existences  and  Co-se- 
quences.) This  lower  form  of  knowledge 
is  angular  and  imperfect,  self-suggested  and 
without  teleologic  applications  ;  hence  (per- 
haps it  is,  that)  the  popular  instinct  hr.s  en- 
dowed the  same  being  who  is  represented 
in  the  Scriptures  under  the  Symbolism  of 
the  Serpent  with  Horns — the  symbol  of  An- 


I 
I 


VOCAEULARY. 


Ixxxix 


gulism,  the  Cloven  JToof  (side-hy-sidenesa  in 
the  arrangement  of  Fingers)  the  symbol  of 
Co-existences,  and  a  Tail  {end-to-end-ness  in 
the  succession  of  vertebrae),  the  Symbol  of 
Co-sequences  in  Time. 

F5rt«(Y6-os),Satans— Masculoid,  i  Swed- 
Toas  (Yo-as),  Devils— -Feminoid, )  enborg 
Yau  ( Yah-oo),  God,  in  the  aggregate  of 
all  the  preceding  Absolute,  Personal,  and 
Arbitrismal  Conceptions,  including  even 
To,  as  the  Impersonation  of  the  lower  and 
personally  affected  Intellectual  Knowledge, 
mere  Knowledge^  (Monospheric),  as  dis- 
tinguished from  Wisdom  {Wo,  Comparo- 
logical,  Impartial,  which  see.) 

If 

Hati  {Hah-oo)^  (cf.  Ger.  ITauch,  Breath), 
The  Holy  Ghost  or  Spirit ;  see  Auch  below, 
Spirit,  Odic  Force.  The  Holy  Trinity  or 
Yihi/e,  (=  Yiye  +  Bau),  of  the  Orthodox 
Christian  Theology,  Catholic  and  Protest- 
ant ;  The  Father,  Son,  and  Holy  Ghost, 
fol*  which  Ya  (jah)  may  ordinarily  be  sub- 
Btituted. 


2. 


Wi  (Wee),  God(s)  in  the  Polytheistic 
Sense,  Human  Individuals  and  QuaUties, 
or  Attributes,  deified. 

We  ( Wa),  Laws  of  Nature  and  Cate- 
gories of  the  Understanding  personified 
and  accepted  as  God ;  Abstractoid  or  Logi- 
cal Pantheism  (Hegelian.) 

Wa  ( Wah)j  Nature,  in  svhstancive  pre- 
sentation, personified  and  deified ;  God  ut- 
tered in  Substance ;  Abstractoid  or  Eeal- 
istic  Pantheism  (Spinozan) ;  An  Oracle ; 
Eevelation;  Utterance;  The  Dialectic  (of 
External  and  Internal)  God-Conception; 
(cf.  Wa-fo,  a  Dialect,  a  Language) ;  exter- 
nally. Lingual,  or  inscribed  (in  Vowels  and 
Consonants) ;  interiorly,  the  Divine  Love 
and  Wisdom ;  Spiritual  Goodness  and 
Truth ;  the  very  God  revealed  in  Worlds 
(Spinoza),  or  in  Words,  The  "  Word,"  or 
Scriptures  (Swedenborg),  both  alike  utter- 
ances, Out-erances,  or  Expressions. 

Wo,  "  Logos,"  ("  The  Word,"  [rationally 
considered,  see  Wa,]  John  1:1);  Logi- 
cism.  The  Divine  Wisdom,  personified ;  In- 
herent Necessity  and  Universal  Law  adapt- 
ed   to     all    Divine    Ends ;    Self-existent, 


Creative,  Eegulatlve,  and  Teleological  Des- 
tiny or  Fate;  the  Infinite  '^Idea  "  or  Type- 
Flan  of  Universal  Being.  The  logos  (  Wo) 
is  inherently  prior  to  Nature,  but  is  re- 
vealed to  us,  as  Truth,-  through  the  Mid- 
wifery (Socrates)  of  Scientific  Investigation 
(the  analogue  of  Anatomy  and  Surgery), 
exercised  upon  the  body  of  Nature,  (the 
study  of  the  Laws  of  Nature),  Nature 
being  "the  Woman,"  or  the  Feminine  im- 
personation contrasted  with  the  Ordinary 
Theological  Masculine  Impersonation  of 
the  Divine,  called  God;  (compare  the 
Formula  "Father  God,"  and  "Mother 
Nature,"  by  Andrew  Jackson  Davis) ;  not 
revealed,  like  the  current  Theological  con- 
ception, through  "  Inspiration,"  the  Ana- 
logue of  Breathing,  and  so  of  Habitual  or 
Instinctual  Life,  and  so  of  Physiology  and 
Pathology.  Logos  or  Law  is  tlie  Bony 
Framework,  and  Personality  and  Love  the 
fleshly  environment  of  the  idea.  The  Lo- 
gos (Wo)  is  the  Abstract  God  (see  -Ism),  and 
is,  in  the  sense  just  explained,  the  "Son 
of  the  Woman,"  (Eev.  12  :  5,)  who  was  to 
be  caught  up  to,  and  installed  in  the  throne 
of  God,  and  destined,  as  Science,  "to 
rule  the  Nations  with  a  Eod  of  Iron," 
(Eev.  12 :  5,)  that  is  to  say  with  the  de- 
finiteness  and  certainty  of  ascertained 
Truth.    See  Logicism  and  Arbitrism. 

Wau  ( Wah-oo),  The  Total  Omnivariant 
God-Conception  of  Eationalism,  the  Anti- 
thet  of  Tau. 

Wyau  ( Wyau-oo),  The  Simple  Combina- 
tion of  the  Opposite  Conceptions  of  the  Di- 
vine, signified  separately  by  Wau  and  YaUj 
Duismal  and  Uhismal,  respectively;  the 
resultant  idea  of  the  difficult,  but  not  im- 
possible, reconcihation  of  Eationalistic 
Theology  and  The  Theology  of  Inspiration ; 
a  marriage  which,  when  effected,  results  in 
Spiritual  Prolification,  "  The  Divine  Ope- 
ration, Efficiency,  or  Creative  Energy." 

HwAtj  (Rwah-oo),  The  Combination  of 
JTau  with  Wau,  The  Eationalistic  and 
The  Spiritualistic  God-Conception,  omitting 
Yau,  the  Personality-Conception,  as  is  apt 
to  be  done  by  "New  Lights"  or  Pro- 
gressives, 


3. 


HwTATT  (Hwah-oo),  nearly  unpronounce- 
able, the  Alwaso  word  for  the  Integral  (all- 


xc 


VOCABULARY. 


sided,  exceedingly  Complex  and  Difficult) 
Theological  Conception — ,God,  in  all  the 
Aspects  and  Senses,  of  the  New  Catholic 
Theology ;  the  Combination  and  recon- 
ciliation of  Wau  (the  Eationalistic  Con- 
ception) with  Tau  (the  Personality-Con- 
ception) through  the  Intermediation  of 
Hau,  the  Holy  Spirit,  (see  Odic  Force); 
the  Iiifinitely  Enlarged  and  Absolutely  Uni- 
versohgical  Doctrine  of  the  Holy  Trinity, — 
Scientific,  Mediumistic,  Inspirational,  or 
Traditional,  combined,  (2,  +  1,  +  li.)  The 
utterance  of  the  word  {Hwyau)  is  a  High 
Vocal  Gymnastic  Effort,  especially  of  the 
Lips  (see  Universology),  the  difficulty  aris- 
ing from  the  tenuity  and  the  complexity 
of  the  Combination  of  the  Sounds;  bu^the 
Complexity  is  only  such  as  precisely  to 
correspond  with  the  complexity  of  idea 
which  the  Truth  has  convoluted  in  the 
knot  of  conceptions  essential  to  a  valid  and 
complete  Theology.  It  is  the  greatest  mis- 
take of  the  common  mind  to  suppose  that 
the  Truth  is  Simple  ;  it  never  is  so,  except 
in  its  Pure  Abstract  Elements.  In  any  Ex- 
tant Form  or  Substance  of  it,  from  the 
Point  or  Atom  up  to  God,  it  is  infinitely 
Complex. 

O. 
{Zero,  the  Antlthet  of  the  Positive  Numbers.) 
Auh  (ah-ooh),  Auch  or  auk,  inversion  of 


ITau,  ^awcA— Negation  of  Spirit  as  an  En- 
tity, cf.  Gr.  ouchi,  or  ouk,  (ou)  not,  no,  not, 
ANY,  the  No-God  of  Atheism, — auktni  = 
Atheism ;  -tni  a  contraction  for  -teni,  a  ter- 
mination meaning  a  doctrine  or  theory  as  -ski 
means  Science  =  -  Ology ;  cf.  San.  tan,  to 
STRETCH ;  Lut.  tendo,  the  same,  and  Lat. 
ten-eo^  to  hold,  whence  Eng.  tenets. 

Even  this  final  exhibit  is  only  in  the 
proximate  and  practical  sense  exhaustive. 
Vowel-Sounds  are  susceptible,  like  Colors, 
of  an  infinite  variety  of  shades,  each  of 
which  has,  in  theory,  a  distinctive  shade  of 
meaning ;  but  like  the  prismatic  colors  of 
which  they  are  analogues,  the  leading  vow- 
els are  a  very  limited  scale.  The  Con- 
sonants are  analogues  of  the  Prismatic  Dark 
Bands.  The  less  leading  ones  among  the 
ordinary  vowels,  o,  u,  etc.,  and  the  diph- 
thongs ai,  au,  etc.,  (see  Universology),  are 
here  omitted. 

The  following  is  the  Alwaso  rendering 
of  the  fiirst  verse  of  the  Gospel  of  John : 

Na,tsal,ni,  a  1  Wo,  n  1  Wo  a  sa  Ya,  h  1 
Wo  a  Ya.  L  ste  a,  nah,  tsahl,ni  sa  Ya. 
(Pronunciation : — Nah  tsal  nee,  ah  Iwo  nl 
wo  ah  sah  Yah,  nlwo  ah  Yah.  Lstay  ah,  nah- 
tsahl-nee  sah  Yah.)  English :— In  the  be- 
ginning, was  the  Word,  and  the  W^ord  was 
with  God,  and  the  Word  wns  God.  The 
same  was,  in  the  beginning,  with  God. 


u. 


Universology,  Tlie  Science  of  the  Universe. 
The  Science  of  Principles  which  are  Uni- 
versal, and  which  apply  to  all  Parts,  Do- 
mains, and  Eelations  of  the  Universe ; 
(Lat.  Universum,  The  Universe,)  (t.  3, 
835,  930) ;  or  the  Science  of  those  Universal 
Principles,  which  underlie  and  unify  all  the 
Sciences,  applying  equally  within  every  Do- 
main. 

The  Primordial  Principles  of  Universol- 
ogy are  UNISM,  DUISM,  and  TEINISM, 
derived  from  the  Head  Numbers  One,  Two, 
and  Three  (t.  203,  254.)  But  back  (in  a 
sense)  of  these  Principles,  or  surrounding 
and  embracing  them,  more  indefinite  and 
vague,  more  broadly  generalizing,  more 
Philosophoid  or  in  the  spirit  of  world-wide 
speculation  and  conception,  hence  less 
Echosophic  or  exact,  (less  scientific),  are, 


also,  the  following  Pairs  of  General  or  Uni- 
versal Principles : 

1.  Ordinism,  and  Cardinism,  the  Spirit 
of  the  Ordinal  Numbers,  and  the  Spirit  of 
the  Cardinal  Numbers,  The  Ordinary,  and 
The  Transcendental  or  Cardinary  respec- 
tively; 2.  Inteoerism  and  Fractionism, 
The  Spirit  of  the  Whole  Numbers,  and  the 
Spirit  of  the  Fractions,  respectively ;  3.  Pos- 
iTisM  and  Negatism,  Positism,  the  Spirit  of 
all  Positive  Numbers,  as  1,  2,  3,  etc.,  up  to 
Infinity,  (represented  by  the  Absolute  one), 
and  Negatism,  the  Spirit  of  Zero.  There  is 
for  each  of  these  pairs  a  Third  Term  and  Prin- 
ciple denoting  the  Composity  and  Cardinism 
of  the  Two  Principles  coupled  in  the  Pair, 
for  which  our  existing  meagerness  of  Lan- 
guage and  Conception  has  denied  any 
proper  Namings;    and  the  new  technical 


VOCABULARY. 


XCl 


designations  of  whicli  need  not  be  repeated 
here ;  see  -Ism,  Cardinism,  Integralism ; 
Kesiime  under  -Ism;  c.  3,  t.  226. 

The  Preceding  three  Pairs  of  Principles 
are  the  Least  Definite  Orders  of  Universal 
Principles,  and  for  this  reason,  as  Gener- 
alizing rather  than  Specific,  may  be  denom- 
inated PJulosophold.  Next  above  these  or 
outward  in  the  direction  of  Definiteness  and 
Particularity,  while  yet  also  General,  is  an- 
other Pair  of  Universal  Principles,  In- 
EQCiSM  and  Equism,  the  Spirit  of  the  Odd, 
and  the  Spirit  of  the  Even  Numbers,  re- 
spectively, constituting  the  basis  of  Sci- 
ento-Philosophy,  which  intermediates  be- 
tween Metaphysical  PMlosopIiy  and  The 
Special  Sciences^  (t.  471.)  The  Exactlfied 
Epitome  of  Oddess  is  found  in  the  Three 
Terms  of  The  Syllogism,  A  (the  Larger) 
including  B  (the  Zesse?'),  B  (the  Lesser),  in- 
cluding C  (the  Least),  and  A,  (the  Larger), 
THEREFORE,  including C,  (the Least);  which 
is  the  Essence  of  all  (Cata-)  Logic.  The  Fx- 
actified  Epitome  of  Evenness  is  found  in  the 
^was^Syllogism  of  Geometry,  A  is  equal  to 
(even  with)  B..  B  is  equal  to  C  ;  A  is,  there- 
fore, equal  to  C, — the  Essence  of  all  Mathe- 
matics, the  Spirit  of  which  is  Analogic. 


Lnequism  reasons  from  the  Greater  to  the 
Smaller  by  the  Katio  of  Inclusion  ;  Equism 
reasons,  with  equal  facility,  from  the 
Smaller  to  the  Greater,  by  "Par%(Lat. 
par,  Equal)  of  Reasoning.''''  See  Creation 
de  V  Ordre—Froudhon,  p.  86;  (c.  1,  t.  12) ; 
Vocabulary  and  Index,  word  Sciento-Phil- 
osophy;  Logic,  Analogic,  etc. 

Above,  and  farthest  out,  remain  The 
Specific,  Universal  Principles  (Representa- 
tive and  Particularizing  of  all  the  other  Or- 
ders of  Universrd  Principles,  namely,  Un- 
ISM,  Dui?M,  and  Trixism.  These  are  spe- 
cially Scientific,  (related  to  the  Special  Sci- 
ences) as  contrasted  with  both  Metaphysical 
Philosophy  and  Sciento- Philosophy. 

The  following  Tabular  View  of  the  Prin- 
ciples of  Philosophy  and  Science  represent- 
ed by  these  Origins  of  Number — the  Funda- 
mental Conceptions  of  Mathematics — and? 
in  parallel  Columns,  the  Current  Nam- 
ings  for  the  Analogous  Principles,  the  rec- 
ognition of  which  has  sprung  up  spontane- 
ously in  Philosophy  and  in  Science,  will 
add  to  the  clearer  understanding  of  the 
subject.  Eead  the  Tabular  Matter  from 
below,  upwards. 


UNIVEESOLOGICAL  TABULAR  VIEW— MATHEMATICALLY  FOUNDED. 


Mostly 
New  Terms  (with  their  Grounds). 

The  I'echn'icals  of  Universohgy. 

TRINISM  (Tertiism,  Tritism),  p  (f.) ;  b  (v.) 

(3  ;  3d). 
DUISM  (Secondism,  Deutism),  k(3h);  g  (zh.) 

(2 ;  2d). 
UNISM  (Primism,  Protism),  t  (s.) ;  d  (z.) 

(l;  1st). 


Mostly 
Old  Terms  {for  analogous  Ideas). 

Current  Terms  in  Philosophy  and  Science. 

INTEGRATION     (Ultimates,     Ultimatiou ; 

Arto-Perfection). 
DIFFERENTIATION  (Medials,  Sequentia- 

tion  ;  Sciento-Eectificatiou). 
INTEGRATION    (t.   210,    211).      (Primals, 

Crude  Nature). 


'Equism,   Likeness,  Mathematical,  Ana- 
logical. 

Inequism,    Unlikeness,  Difference,  Log- 
ical. 


'  Ordinism,  Liniar,  Serial,  Tempic. 
Cardinism,  Groupial,  Spacial. 

Integerism,  Wholes. 

Practionism,  Parts. 
PosiTisM,  Something,  Sound. 
,Negatism,  Nothing,' Silence,  (Zeroism) 


The  True  ;  ngk,  kw,  =  ;  see  -Ism,  1. 1028, 

Index.    The   Mathematical  Quasi-Syllo- 

gism  (see  above). 
The  Proportional,  Ratio-nal ;  mn,  + — ;  The 

False  (or  Perverse)  detected.  The  Logical 

Syllogism  (see  above). 

u  (ai),  i,  u,  a,  .     The  Ordinary,  Practical. 


o{o\),e,o,a,  ""The  {Cardinary),  Tran- 
scendental, llieoretical. 

au  (=  a,  o,  u,  etc.);  The  Long  or  Entire 
Sounds. 

ai\,  The  Short  Stopped  or  Broken  Sounds. 

The  Positive;  Vowels  (&Conson.) )    t.  115, 

TheNi.gative;  "Pause,^'  "Spaces."  f  263,742. 


XCll 


VOCABULAEr. 


Jbsitism,  at  the  bottom  of  the  preceding 
Table,  corresponds  with  Sound(8),  Vowels 
AND  Consonants,  and  Negatmn  with  tiio 
successive  Sllenczs  intervening,  denoted 
by  what  the  printers  call  "  spaces,"  which 
equally  with  Sound  or  Sounds,  constitute 
one  of  the  Factors  of  Speech. 

Next  above,  are  the  two  pairs  of  FhUoso- 
phoid  Universal  Principles  relating  to  the 
"Whole  and  the  Parts  (Objective  and  Sub- 
jective) of  the  Subject-Matter  of  the  Uni- 


verse, and  to  its  twofold  Matrix,  Time  and 
Space,  Ordinal  and  Cardinal,  respectively. 
These  have  Vowelism  for  their  Analogue 
in  Speech.  (See  subsequently  Equism  and 
Inequism.)  The  Vowels  are  employed  with 
their  general  European  Values,  not  as  pro- 
nounced in  English,  the  English  pronun- 
ciation being  exceptional,  perverted  and 
inconvenient.  The  key  to  this  standard 
method  of  pronouncing  the  Vowels  is  ex- 
hibited in  the  following  Tabular  View. 


KEY  TO  THE  PKONUNCIATION  OF  THE  VOWEL-SCALE. 


i  =  ee  in  ke«p. 

e  =  a  in  paper. 

a  =  a  in  mare,  or  short  in  man. 

a  =  aA  /  a  in  far. 


«  =  w  in  C2^rd,  or  short  in  cut. 
o  =:  aw  in  ato-inl,  o  in  nor. 
o  =  0  in  nobJe. 
u  =  00  in  pool,  or  short  u  in  ptrt. 


DIPHTHONGS. 


ew  in  few,  or  u  in  wnion. 
ai  in  aisle,  or  i  in  pine. 


oi  =  cy  in  hoy. 

au  —  ou  in  howse,  (Qer.  au  in  Haws.) 


Note.  The  Scale  of  Simple  Vowels  here 
given  is  found  to  be  fundamental— these  in 
Other  words  to  be  the  Primary  Vmoels  to  the 
number  of  Eight ;  but  the  Universal  Vowel 
8cale  ia  then  variously  abridged,  enlarged, 


or  modified,  for  different  purposes,  for  the 
details  of  which  occurrences  see  "Primary 
Synopsis  of  Universology,"  "  The  Alpha- 
bet of  the  Universe"  and  the  "Universal 
Alphabet." 


The  Grand  Universal  Proto-DETEEMiNis- 
Mxjs  of  Phoneticism  ( Alphabetics)  and  hence 
of  Speech,  is,  the  Vowels,  the  Consonants 
being  the  Secundo-DETERMiNiSMUS,  and  the 
Syllable  (the  Elementary  Word)  being  the 
Tbito-Detebminismus,  the  whole  contrast- 
ed with  Confused  Sound,  the  Indetermiuis- 
mus  of  Speech.  The  Vowels  are  in  char- 
acter Substancive,  and  the  Consonants 
Morphic.  The  Grand  Universal  Proto- 
DETEKMiNisifUS  of  Form  is  Dimensionality. 
(The  Dimensions,  as  Lengfk,  Breadth,  etc.), 
tlie  Seoundo-Detebminismus  being  Di- 
BECTioN,  and  the  TBrro-Determinismns  be- 
ing FiQTJBE  or  Specific  Shape  ;  the  whole 
distinct  from  Indetebminatb  Fobm,  t.  509. 
So,  The  Grand  Universal  Proto-DETEEMiN- 
I8MCS  of  Number  consists  of  the  various 
Numerical  SerieSj  as  Cardinal^  Ordinal,  etc.; 


The  Seoundo-Detebminismus  being  Thi 
FuNcnoNs  of  Positive  Numeration  (as  The 
Sum  and  The  Difference,  etc.).  The  Tbito- 
Detebminismus  of  Numeration  is,  then, 
the  Statement  and  the  Operation  of  Sums, 
or  Problems,  which  are  the  Specific  Ana- 
logues of  Figures  or  Shapes  in  the  depart- 
ment of  Form.  All  of  these  are  contrasted 
with  the  Indeterminismus  of  Number 
(One,  Many,  All),  t.  510. 

The  Inherent  Meaning  of  the?e  Vowel- 
(and  Diphthong-)  Sounds  may  be  cursorily 
exhibited  as  follows : 

The  Vowel-Sound  i,  the  Central  one,  and 
the  most  slender,  of  the  Vowel-Sounds,  is 
produced  by  being  forced  through  a  narrow 
lengthvnse  groove  made  by  hollowing  the 
surface  of  the  tongue  into  a  tube,  somewhat 
as  a  wire,  in  being  manufactured,  is  drawn 


TOCABULAEY. 


XCiii 


through  a  small  opening.  It  is,  therefore, 
Lengthwise^  Protensim  {Forth- Stretching) y 
or  Fore-and-Aft-tendingy  in  direction  and 
cliaracter.  It  is,  thus,  the  Analogue  of  the 
Dimension  of  Length  in  respect  to  Form, 
and  of  The  Ordmal  (or  On-going)  Series  of 
Numbers,  in  respect  to  Number. 

The  e,  flattens  the  tongue,  and  even 
stretches  the  outer  angles  of  the  mouth, 
sidewise,  and  ho?'izontaU^,  and  in  opposite 
directions,  (hinge-wise),  looking  to  the 
Cardinal  Points  in  the  Horizon ;  see  Car- 
dinism.  It  is  the  Analogue  of  the  Dimen- 
sion of  Breadth,  and  of  the  Cardinal  Series 
of  Number. 

The  a  (it  is  not  necessary  always  to  pre- 
serve the  same  order  in  speaking  of  the 
vowels)  opens  the  mouth  loide  and  fills,  as  it 
were,  the- Height-and- Depth  (Tiie  Thickth-) 
direction  of  the  cavity.  It  is  as  if  a  crayon- 
stem  or  other  stick  were  set  up  endwise 
between  the  jaws.  This  Vowel-Sound  is 
the  Analogue  of  the  Dimension  of  Thickth, 
the  Diametrical  (or  through-the-middle) 
Dimension  or  Direction.  Primarily  and 
typically,  it,  (a),  denotes  Diametrical 
Direction  in  the  Standard  or  Standing 
Sense,  the  Belatlve  or  Ordinary  PEEPEN- 
DICULAR  adjusted  to  some  Base  Line,  or 
Base  Level  Flane.  It  is  the  Analogue, 
Numerically,  of  the  mere  Cumulation  of 
Units,  the  Substance-Matter  of  Sums, 
Tiiickth  (Perpendicularity)  corresponding 
with  the  Heap,  Pile,  or  Cumulus,  as  the 
Type,  par  excellence,  of  Substance. 

This  Dimension  corresponds  with  Sub- 
stance, or  the  Brawn,  as  that  within  the* 
Unit  which  is  distributed  by  Fractionizing 
or  Sectionizing,  and  so  of  that  within  the 
Individual  which  is  amenable  to  Ethical 
Laws,  (c.  5,  t.  5,  t.  314).  Sociologically,  it 
holds  a  certain  relation  to  Substance  or 
Individual  Wealth,  and  with  Bes  Puhlica, 
or  the  wealth  of  the  community — the  Com- 
monwealth. 

The  a,  which  is  characterized  by  Eng- 
lish grammarians  as  the  flat  a,  holds  the 
same  relation  to  Horizontality,  the  Flat  or 
Level  Surface  (Basement  Membrane)  etc., 
and  to  Thinth  the  antithet  of  Thickth, 
which  a  holds  to  Horizontality  and  Thickth. 
If  a,bo,  the  a-body,  be  a  Cone  (the  scien- 
tized  Heap  or  Cumulus)  then  a,bo  is  tlie 
Truncated  Cone,  which  by  repeated  trunca- 
tion becomes  thinner  and  thinner  till  it  is 


a  mere  surface — whence  a  signifies  gener- 
ally Attenuation  in  the  several  senses  of 
that  word. 

Length,  Breadth^  and  Thickth  (i,  e,  and 
a)  are  the  three  true  or  proper  Diiii^NsioNS, 
the  three  primary  Axial  Determinations  of 
Extension ;  what  remains  to  be  represented 
by  the  remaining  vowel-sounds  is  more 
strictly  Aspectual  Presentations,  such 
as  are  denoted  by  the  terms  Up  and  Down, 
Fore  and  Aft,  Eight  and  Left,  (and 
certain  more  special  inclinations  between 
these,  indicated  by  rarer  or  exceptional 
vowels  (see  Primary  Synopsis,  t.  95).  In 
this  sense  o  denotes  Up,  u  Down,  o  Fore  or 
Front,  a  Back,  ai  Left,  and  oi  Eight. 

The  grounds  upon  which  these  assign- 
ments of  meaning  are  made  cannot  be  fully 
expounded  here.  See  Primxiry  Synopsis, 
t.  110-120.  As  Aspectual  Presentations 
these  remaining  vowels,  after  the  more 
Elementary  i,  e,  a,  will  receive  especial 
consideration  elsewhere.  At  this  point, 
they  will  be,  themselves,  also  treated  as 
Dimensions,  in  an  inferior  sense,  or  as  Di- 
mensions of  a  Secondary  Order. 

It  requires  close  thinking  to  reveal  the 
fact  that  The  "  Eeality  "  of  Form  (its 
voweldom)  consists  of  these  Diameters  and 
Aspectual  Present/ztions,  of  which  the  Bulk 
or  Magnitude  and  the  Configuration  or 
Figure  are  then  the  "Limitation,"  (the 
Consonantality).  The  Eeality  of  Substance 
and  Body  is  known  technically  with  the 
metaphysicians  as  ^^that  which  is  given,'' 
namely  within  the  Beat  or  Domain  of  Ex- 
istence. Per  contra,  the  Eeality  of  Form 
or  of  Limitation  itself,  which  is  antithet- 
icaUy  related  to  Substance,  consists  of 
Diametricism  {through-the-centre-ism — that 
which  is  inmost)  and  of  the  way  in  which  it 
gives  or  presents  itself  outwardly — the  Faces 
or  Facets  (of  which  Outline  and  Figure  are, 
in  turn,  the  Limitation).  A  subtle  testi- 
mony to  the  accuracy  of  this  analysis  oc- 
curs in  the  French  phrase  donner  sur,  to 
GIVE  upwi,  which  is  applied  to  the  front  or 
any  other  outlook  of  a  house,  as  les  fenetres 
qui  donnent  sur  la  rue,  the  windows 
which  look  out  upon  the  streit;  don- 
ner sur  le  nord,  to  look  or  fack  towards 
the  North — literally,  which  give  upon  the 
street,  to  give  upon  the  North. 

The  bastard  Vowel-Sounds  u  and  o  re- 
peat the  primitive  i  and  e  in  this  broader 


XCIV 


VOCABULAKY. 


and  vaguer  sense ;  i  and  u  coupling  with 
eacb  other  Protensionally,  and  e  and  o  Ex- 
tensionuiiy. 

Tiie  so-called  Natural  (or  Neutral)  Vowel, 
?/,  is  the  least  modulated  of  all  the  Vowel- 
Sounds.  It  is  the  result  of  merely  permit- 
ting the  sounding  breath  to  flow,  without 
effort,  through  the  un-tensed  vocal  canal  of 
the  entire  mouth,  wiience  it  is  elongate,  hke 
i ;  but  unlike  it,  it  is  fiuxional,  lax,  wave- 
like, and  pre-eminently  liquid.  This  Vowel 
is  the  common  solvent  of  all  the  other 
Vowels.  All  of  them  fall  back  into  it,  es- 
pecially in  English,  when  relievi'd  of  the 
accent,  (or  affected  by  r),  as  in  t'ir,  con- 
fer, honor,  m^rrh,  etc.  It  is  the  Ana- 
logue of  the  Stream  or  Current  of  Time,  the 
Forth-and-Downward-tending  Dimension 
or  Direction,  on  which  we  may  bestow  the 
name  of  Pkopension,  {pro,  forth,  pendo, 
TO  HAXG,  as  the  tendency  of  fluid  to  find 
a  lower  level.)  It  is  the  Analogue  of  this, 
as  a  Quasi-D imen^ion,  in  respect  to  Form, 
and  01  Fluents  in  Mathematics. 

The  0  is  the  most  expanded  or  mouth-fill- 
ing of  all  the  Vowel-Sounds,  but  has  a 
general  upward  tendency  (the  opposite  of 
-u),  wliich  gives  the  peculiarly  solemn  and 
impressive  effect  to  the  words  awe  and  aw- 
ful, as  if  there  were  a  lifting  of  the  Voice 
towards  Heaven.  It  is  the  Analogue  of 
The  Ovenirchlng  Dome  of  Space,  contrasted 
with  the  Flux  of  Time  (m),  and  hence  of 
the  Firmament,  braced  as  it  were  by  the 
Carpentry  of  the  Dome ;  of  the  Quasi-Di- 
MENSioiT  which  may  be  named  Supei'circum- 
ferentkdity,  (Lat.  sitper,  above  ;  circum, 
ABOUND  ;  ferro,  to  carry,  or  make  to  go)  ; 
and  Anally  of  Constants,  or  The  Fermanent 
or  changeless  Numbers,  in  Mathematics. 

Finally,  the  o  and  u  reproduce  the  u  and 
0,  in  a  Purer  and  Clearer,  less  Vague,  and 
consequently  More  Perfect  Manner.  The 
o  rounds  and  moderately  projects  the  lips, 
exhibiting  a  Clock-face  or  Disk-like  Pro- 
tuberance or  Prominence,  like  the  Pro- 
spective, Frontoscopic,  Mirror-like  or 
Kounded  View  or  Portion  of  the  Open  Sky, 
which  is  seen  at  any  one  time,  as  we  look 
out  upon  the  world.  The  o  is  the  most 
Overt  and  Presentative,  or  Obvious,  as  to  its 
Conformation,  of  all  the  Sounds,  (whether 
Vowels  or  Consonants.)  It  is  that  to  the 
shape  of  which  we  first  direct  the  attention 
of  the  child  in  giving  him  an  idea  of  the 


production  of  Sounds.  Its  significance  is 
PBOsPECT(ive),  Aspect,  Clear  View,  Ee- 
FLKCT  or  Keflexion,  at  Eight- Angles,  or  in 
Full-Face  Presentation  to  the  Face  of  the 
Observer,  mirror-like,  or  glassy  ;  T7ie  Face 
of  Day,  Day  ;  Idea,  Ideal;  Theory,  (Gr. 
theoreo,  to  look  at,  view,  behold.)  It  re- 
peats the  Dome-like  Vacancy  of  the  o,  as 
the  adjusted  Front-face  or  Aspect  of'  the 
Dome  repeats  the  Dome.  It  denotes  par- 
allel Face-to-face~ness  with  the  Observer,  Ee- 
flexion,  Claritude,  Ideality.  It  is  the  Ana- 
logue, Dimensionally,  of  the  Double  and 
Exact  ^^/a5^-DIMi  NsiON,  produced  by  a 
Perpendicular  crossing  the  Horizontal  at 
right  Angles,  making  the  basis  of  all  Pure 
Geometrical  Adjustment,  on  which  maybe 
confen-ed  tlie  term  Peospj-CTIVE,  (as  con- 
trasted with  Perspective,  see  below) ;  and 
then  of  the  Pure  or  Unapplied  Mathema- 
tics generally. 

The  u  protrudes,  while  it  contracts,  the 
Lips,  somewhat  more  than  o,  into  a  proper 
Cylinder,  Tube,  Vagina,  or  Sheath ;  Con- 
vergo-Divergent,  like  the  Interior  Per- 
spective of  the  Nave  of  a  Church,  or  of  any 
Centering  Passage-way.  Its  Significance 
or  Symbolism  is  a  Double  Inclinism,  the 
Wedge- Form,  in  Adaptation  to  Mechan- 
ism and  Movement  ;  Declension,  or  Fall- 
ing-away  from  Pure  Linear  Relation  or  from 
the  Fall-Face  Presentation  of  o  ;  Deviatiost 
from  Clearness,  hence  Obscurity  as  of 
Night ;  Practice  or  The  Practical  ;  (with 
its  mixed  Contingencies  or  Indistinctness.) 
It  repeats,  in  an  especial,  and  more  positive 
or  real  sense,  the  Currental  Protension  of 
u.  It  is  the  Flow  or  Flux  of  Time  infused 
ty  Actuality,  Eventuation,  Use  or  IMovement; 
Practice  as  contrasted  with  Theory ;  The 
Experiential  as  against  Tlie  Pure  Ideal.  It 
declines  from  the  fuU-faced-ness  of  the  o, 
(as  u  declines  from  o,  and  a  from  a).  It 
counter-parts  the  o ;  is  analogous,  therefore, 
with  Turbidity,  Shadow,  and  Night,  and 
Numerically,  with  the  Applied  Mathema- 
tics, made  turbid  or  Impure,  darkened,  as 
it  were,  by  considerations  not  purely  Ma- 
thematical. It  denotes,  in  respect  to  Form, 
withdrawing  into  the  Distance,  through,  as 
it  were,  a  Vista  of  Obscurity  and  Mystery ; 
Investigation  and  Exverientialism,  as  con- 
trasted with  Pire  Theory ;  The  Way,  of 
which  o  is  the  Gate  ;  the  Doing,  of  which 
o  is  the  Ideal  Conception,  and  the  Enticing 


VOCABULAKT. 


XCV 


Imitation,  As  a  Dimension,  it  is,  there- 
ibre,  PiRSPECTiVii:,  and  is  the  Analogue  of 
the  Impure  Mathematics. 

The  Diphthong  iu  combines  the  slender 
centering  i  with  the  tubular  u,  as  Piston 
and  Cylinder ;  or  like  the  Serpent  with  his 
tail  iu  his  mouth,  the  Egyptian  symbol  of 
Eternal  Generational  Succession.  It  has  a 
general  relation  to  Coition,  Copulation, 
Conjunction  and  Generation,  and  also  to 
Median  Lines  or  Linear  Centres.  It  is 
allied  with  the  Gnomon  of  a  Dial  or  with  a 
Perpendicular  let  fall  from  the  Apex  of  an 
Isosceles  Triangle,  with  the  legs  of  the 
Angle  equated  in  their  divergency  on  either 
side  of  the  Radius :  or  with  a  Eadius  Vec- 
tor, which  is  at  each  successive  instant 
Buch  a  Eadius  relatively  to  a  new  Isosceles 
Angle ;  and  hence  witli  the  Equatorial  Idea. 

As  a  Dimension  it  may  be  denominated 
Ecliptioa-Equatorism.  It  is,  then,  the 
Aaalogue  of  the  Generation  of  a  Line  by  the 
Jloveraent  of  a  Point,  but  Typically  and 
representatively,  of  the  Ecliptical  Line,  by 
the  Successive  Points  occupied  by  tlae  Sun 
m  his  passage  along  the  Ecliptic,  his  track, 
diverging  alternately  to  the  opposite  Sides  of 
the  Equator  as  the  Central  or  Median  Cleft 
or  Cleavage  of  the  Planet,  The  Correspond- 
ing Numerical  Analogue  is  the  Calculus  of 
The  Generation  of  Lines  by  the  moving 
Point,  and  typically,  of  the  Sun's  Track. 

The  ai  combines  the  a,  for  Substance  or 
Matter,  nnd  hence  weight,  with  i  for  Centre, 
and  refers  to  the  Centre  of  Gravity  or  to 
the  Solid  Material  Globe-Form,  as  con- 
trasted with  the  Vacual  (mere-Space)  Globe- 
Form  repre^^ented  by  o\.  (See  below,  and 
Fig.  8,  Diagram  No.  44,  t.  653.)  It  is  the 
Analogue  of  Omni-dibectionai,  Peepen- 
mcuLAEiTT,  (or  of  the  Convergency  of  all 
Relative  Perpendiculars  upon  a  Common 
Centre);  or  of,  in  other  words,  the  AU-Sided 
Convergency  of  the  Lines  of  Weight. 
Hence  it  denotes  the  Solid  Orb  or  Planet ; 
the  Earth  or  Footstool ;  and  is  the  Ana- 
logue of  The  Fundamental  or  Lower  Ma- 
thematical Domain,  (Instance  the  four  Fun- 
damental Rules  of  Arithmetic.) 

The  o\  combines  the  o  for  the  Expansive- 
ness  of  Space  (in  its  simple  appearance  a 
Dome  overhead,  see  o)  with  i  for  Centre, 
(implying  the  completed  globosity  of  Space 
around  a  Centre).  It  denotes  the  Omni-di- 
reetional  Expanse  of  Space  surrounding  the 


Atom,  or  Planet,  or  Individual,  which  or 
who  occupies  the  Centre  ;  or  the  All-Sided 
Convergency  of  the  Lines  and  Concentric 
Planoids  (Onion-like,  "  The  Spheres,")  of 
the  Immense  Globe  of  Space,  upon  its  own 
Centre,  which  Centre  is,  however,  situated 
— Absolutely  viewed — at  every  Point  hap- 
pening to  be  tliat  observed,  or  tliat  of  the 
Obsevcer ;  independently,  however,  of  the 
governing  circumstance  of  Weight  or 
Gravity  involved  in  ai.  Belatively,  some 
given  Point  may  be  The  Centre  of  Space /»«;• 
excellence,  and  by  Analogy  should  be  so. 

The  oi  is  the  Analogue,  Dimensionally, 
therefore,  of  Omnidieectional  Expan- 
sivENESS,  or  Divergency,  and  of  the  All- 
embracing  Heavens  ;  and.  Numerically,  of 
the  Higher  and  Illimitable  Mathematics. 

The  au  unites  The  Suhstancive  Reality 
(Substance)  of  a  with  Tlie  Practical  Move- 
ment or  Wedge-like  Propensity  to  Movement, 
of  the  u.  It  denotes  the  Individualization, 
but,  at  the  same  time,  the  Aggregation  of 
the  Meanings  of  all  the  Preceding  List  or 
Scale  of  Vowels  and  Diphthongs,  hence 
Omni-varia-directional  Existence-and-De- 
velopment;  still,  however,  as  Indetcemi- 
NiSMUS,  or  as  The  Reality,  as  distinguished 
fiom  the  Limitation,  of  Being  ;  Limitation 
requiring  for  its  exposition  the  Consonant- 
Sounds,  which  constitute  The  Dktkeminis- 
MIJS  of  Speecli.  The  au  is  the  Analogue, 
Dimensionally,  therefore,  of  AU  the  Ahove 
Described  Dimensions,  first  differentiated 
from  each  other,  and  then  recomVmed.  For 
this  Omnivariant  Compound  Dimension 
we  may  adopt  the  technicality  Om^ti-vaeia- 
DiEi  CTioNALiTT ;  or,  in  respect  to  Num- 
bers, Omni-vaei  v-Sebiation.  It  should  be 
constantly  borne  in  mind  that  The  Nu- 
merical Seeies,  as  Cardinal  and  Ordinal, 
Integral  and  Fractional,  etc.,  are  the  Ana- 
logves  of  Lines  of  Dieection. 

The  following  Tabular  View,  or  Dia- 
grammatic Table  of  the  Symbolic  Forms  of 
the  Twelve  Radical  Dimensions  of  Foem, 
(a  portion  of  the  Alphabeties  of  Form),  with 
the  Twelve  Vowel-Sounds  which  form  the 
corresponding  class  of  the  Radical  Elements 
of  Speech  (a  portion  of  the  Alphabeties  of 
Language),  will  aid  the  student  in  his  first 
apprehension  of  this  New  and  Recondite 
Development  of  Science,  the  Echo,  Corre- 
spondence, or  Sckntific  Analogy,  of  the  Ele- 
ments of  all  the  Departments  of  Being. 


■ 


XCVl 


VOCABULARY. 


(DIAGRAMMATIC)  TABULAE  VIEW.    No.  1. 


Lengthwiseness,  FoRE-Aia)-AFT-NESs ;  (LENGTH.) 
(The  Absolute  Perpendicular.)  (See  Note  No.  1,  at  End  of  this  Table.) 


J^ 


w 


—3*.      SlDEWISENESS,  SiDE-BT-SlDE-NESS  ;    (BEEADTH.) 

(The  Absolute  Horizontal.) 


/'   i 


Grand    Central   Elevation  ;     Standaedism  ; 
(THIGKTH.) 
(The  Eelative  Perpendicular.) 


\ 


\ 


Grand  Level;  Surface-Level;  {UiintTi.) 
(The  Eelative  Horizontal.)    {^Galvanic.) 


\ 


General  Elevation  ;  Swell  ;  Dome-dom. 
(The  Superincumbent  Firmament  of  Space.) 
{Snjoercircumferentiality — Aerial.) 


"^ 


u 


Gradation;  Degree  ;  Currental  Sttbsidenoe. 
(The  Flux  or  Flow  of  TniE — Aqueous.) 
(Propension ;  Successive  Water  Levels.) 
See  Note  2,  at  the  End  of  this  Table. 


VOCABULARY. 


XCVll 


Non-Inclinism  ;  (Ab-inclinism)  ;  Eecti-position. 
(Proto-  I'uci-Dimensionulity.) 
{Prospective,  Frontoscopic, — Luminous,  Clear.) 


Inolinism  ;  (Binincldiism.) 
(Couvergo- Divergent  Cruciality.) 
{Perspective — Shaded,  Obscure.) 


Medianism;  (Eqtjatoeism.) 

(Midway,  the  Equatorial  Cleavage  and  Pro- 
duced Line.) 
(Nuptialism;  Unition  of  Hemisplaeres.) 
(t.  3^2r-B28.)—CaloriJic. 


Sub  DOMINANCE. 

(Feminoid  Type  of  Structure.) 
(t.  990,  and  Egg-Diagram,  do.) 


S  DPERDOMIKANCE. 

(Masculoid  Type  of  Structure.) 
(t,  990,  and  Egg-Diagram,  do.) 


Eig.  1. 


Fig.  2. 


OmNIVABIA  DIMENSIONALITT. 

(Eesume  of  all  the  Dimensions.) 
(Eepresentatively    The    Serpent(ine). 
(Elaborately  The  Human  Figure  Outline^ 


Note  1. — From  the  Centre  of  the  Earth  every  Eadius  going  out  from  it  is  Perpendictilar, 
no  matter  what  its  Direction  may  he.  This  is  what  is  meant  hy  the  Absolute  Perpendicular. 
It  is  the  same  with  Radii  from  any  Centre,  and,  in  fine,  with  any  Lino  viewed  or  considered 

7 


XCVlll 


VOCABULAEY. 


in  its  Lengthwise  or  Proteusive  Directiou  or  Aspect.  It  is  tlien  Perpendicular  to  the  point 
from  wliich  and  to  which  it  extends.  Absolute  I'erpendicularity  may,  tlierelbre,  be  defined, 
(with  some  danger  of  shocking  the  Mathemuticiuus)  as  Perpendicularity  to  a  Point,  while 
Relative  or  Ordinary  Perpendicularity  is  Perpendicularity  to  a  Base  Lino  (or  Plane).  Abso- 
Uite  Horizon  tali  ty  holds  the  same  relation  {niutatis  mutandis)  to  Eelative  Horizontality. 

Note  2. — Tliefle  two  Vowel-Sounds,  u  and  o,  together  with  some  minor  related  shades  of 
Sound,  I  denoiuinate  Bastard  Vowels,  and  represent  them  by  the  Bastard  or  Italic  Letters. 
So  the  Quasi-Dimensions  which  they  represent  are  Bastard  or  Neutral  Dimensions,  or  rather 
Aspects,  of  the  Space-and-Form  Domain.  They  are,  therefore,  only  admitted  to  rank  among 
t'.ie  Dimensions  by  a  kind  of  license,  somewhat  as  we  speak  of  the  Neuter  Gender  in  Grammar, 
as  if  it  were  really  one  of  the  Genders,  whereas  the  expression  means,  literally,  of  Neither 
Gender.  The  following  Seriated  Evolution  of  the  two  Varieties  of  Symbolic  Form  which  aro 
Analogues  of  these  two  Vowel-Sounds,  derives  them  from  a  single  Section  (or  Cutting)  of  the 
Great  Globe  of  Space,  as  by  the  Plane  of  the  Horizon. 


Note  3. — Strictly,  or  elementarily,  the  three  Pivotal  Vowels  are  i,  a,  o,  (or  u,  see  mention 
of  the  Vowels  under  Theology,  under  -Ology) ;  but,  actually  or  practically,  (in  Elaborismus), 
The  Grand  (working)  Trinity  of  Vowels  is  a,  o,  u,  (see  w.Tikiwa).  These  are,  in  turn,  collec- 
tively represented  by  the  Final  Grand  Diphthong,  au,  (ah-oo),  which  thus  becomes  repre- 
sentative, also,  of  the  whole  Vowel-Scale,  or  sums  up,  in  other  words,  all  the  vowels  from  1  to 
u  inclusive^  in  this  single  expression.  Accordingly,  all  the  Preceding  Elementary  Dimen- 
sions (and  Quasi-Dimensions)  are  summed  up  and  represented,  in  the  Final  Comjilex  and 
all-Representative  Dimension  signified  by  this  Diphthong.  Length  (i),  Breadth  (e),  Thickth 
(a),  Procedence  (u),  etc.,  culminate  in  the  Undulatory  Spiral,  the  Type  of  which  is  the  Serpen- 
tine or  the  Convoluting  and  Contorting  Form  of  the  Serpent,  interpermeatin^'  (Co-existen- 
tially  and  Co-sequentially)  all  Existence  whatsoever,  as  the  Kational  Element  of  Being,  (see 
Yd  under  Theology,  under  -Ology).  "  Now  The  Serpent  was  more  subtle  than  any  least  of 
the  field  which  the  Lord  God  had  made."  (Gen.  3  :  1).  The  Serpentine  is  therefore  the 
simplest  abridged  Symbol  of  this  Dimension,  indicative  of  Undulating  and  Contorting  Move- 
ment of  the  body  along  the  Median  Line,  or  of  the  Ecliptic  along  the  Equator,  in  the  Fructi- 
fying impregnation  of  the  Earth  by  the  Sun.  The  more  Complex  Symbols  (Fig.  2  and  3) 
exhibit  the  Particular  Symbols  of  the  Primitive  Dimensions  more  explicitly,  in  combination, 
and  evolve  the  general  outline  of  the  Human  Body. 


These  Geometrical  Types  have,  then, 
tiieir  Numerical  Analogous  Types,  as  pre- 
viously described,  and  their  Lingual  Ana- 
logues (The  Vowels)  as  both  described,  and 
as  shown,  in  the  Table.  There  are  thus 
several  Analogous  ranges  of  fundamental 
ideas,  wliich  relate,  in  other  words,  to  Form, 
to  Number,  and  to  Language  respectively. 
Language  is  merely  the  Interpreter  of  the 


other  two.  Number  and  Form  (Arithme- 
tic and  Geometry)  are  the  Fundamenta  of 
Mathematics,  as  the  Mathematics  are  The 
Fundamentum  of  all  Science.  Precisely 
THESR  Ranges  or  Ideas,  the  Origins  of  the 
Mathematics  and  cf  Speech,  in  a  general  or 
Phihsophoid  Sense,  are,  therefore,  a  very 
elementary  field  for  Comparology  or  Ana- 
logy.   Let  us  now  assume  Wa,  as  a  root, 


VOCABULARY. 


XCIX 


to  denote  Language,  Nkimer^  (Noom-ar),  for 
JSTuinber,  and  Morphe^  for  Form,  (the 
account  of  the  claims  of  these  roots,  or  their 
justification^  must  be  deferred),  and  then 


by  Prefixing  the  termination  -io, (pronounced 
ee  o)  nearly  synonymous  with  -ismus  (see 
-Ismus),  the  Following  Series  of  Alwaso 
Words  will  be  evolved. 


Lingual ;  Yoicel-Alphabctic 
Domains. 

Wa-i-io  (Wah-ee-ee-o),  etc. 

Wa-e-io 

Wa-a-io 

Wa-a-io 

Wa-o-io 

Wa-M-io 

Wa-o-io 

Wa-u-io 

Wa-iu-io 

Wa-ai-io 

Wa-oi-io     • 

Wa-au-io 


TABULAE  VIEW  No.  2. 
Morphic  JDiniensions. 

Morf-i-io 

Morf-e-io 

Morf-a-io 

Morf-a-io 

Morf-o-io 

Morf-«-io 

Morf-o-io 

Mwf-u-io 

Morf-iu-io 

Morf-ai-io 

Morf-oi-io 

Morf-au-io 


Numerical  Series  o)'  Domains. 

Numer-i  io. 

Numer-e-io. 

Numer-a-io. 

Numer-a-io. 

Numer-o-io. 

Numer-ti-io. 

Numer-o-io. 

Nuuier-u-io. 

Numer-iu-io. 

Numer-ai-io. 

Numer-oi-io. 

Numer-au-io. 


Wiio  means,  really,  all  the  i-  (ee)  vov^^el 
department  of  Language ;  what  the  type- 
setter has  before  him  in  his  i-  (ee)  box,  in 
Ms  case.  This  is  the  Lingual  Analogue  of 
all  Possible  Numbers  in  the  Ordinal  Series, 
and  of  the  Dimension  of  Length  in  respect 
to  Form  ;  and  so  through,  in  respect  to  all 
the  words  in  the  three  columns.  Change 
the  terminations  to  -ta  or  ia,  and  we  name 
the  Abstract  Principles,  reigning  in  these 
Domains,  nearly  as  by  the  use  of  -ism  and 
-iTY.  (See  -TsM.)  A  thousand  other  vari- 
eties of  words  are  built  of  these  same 
materials,  exhausting,  in  representation,  all 
the  possible  demands  of  Analogy,  in  con- 
nection with  these  fundamental  ranges  of 
Ideas. 


It  is  to  the  Vowels,  therefore.  The  Lin- 
gual Indeterminismus,  to  which  we  are  to 
look,  for  the  formation  of  Alwa(to)so  terms, 
to  denote  The  Dimensions  of  Space,  The 
Morphic  Indeterminismus,  and  The  Nu- 
merical Series,  The  Indeterminismus  of 
Number;  the  Coincident  Subdivisions  of 
each  of  the  Three  Domains  being,  in  ac- 
cordance with  the  Principles  of  Universol- 
ogy.  Analogues  of  each  other.  The  Mean- 
ings Analogous  with  the  Vowels,  in  these 
Two  Departments,  Form  (Dimensions,  In- 
determinate Form),  and  Number  (Numeri- 
cal Series,  Indeterminate  Number),  may 
now  be  tabulated  as  follows  : 


TABULAE  VIEW  No.  S. 


1.  AlpJiabetics. 
i,  (ee,) 

e,  (a,) 

a,  (ah,) 

«,  {a  in  m«re,  man,) 


2.  Form. 


3.  Number. 


Length,    Pretension,     Fore-  The  Oedinal Series,  (t.  155.) 

and-Aft-ness, 

Beea-DTh,  Side-wise-ness,  ("Fx-  The  Caedinal  Series. 

tension.  Level.) 

Thickth,  Height  and  Depth,  The  Fractional  Series. 

(Gravitation.) 

Thinth,   Inclination,    (Taper-  The  Integral  Series.     (The 

ing  to  an  edge,  Dingonal.)  Interspaces  combining  the 

Parts.) 


VOCABULAKY. 


1.  Alphabetic8» 
M,  {u  in  cz^rd,  hvX,) 

Of  (aw  in  awful,) 


o,  (0  In  pole,) 

U,    (00,) 

in,  (ew  in  few,) 
ai,  (i  in  pine,) 

oi,  (oyinboy,) 
an,  (ah  oo,) 


2.  J^OTTW. 

Pbopension,  forth-and-down, 
as  the  Flux  of  the  Fluid  iu 
the  Stream. 

SUPBA-  CIBCUM-FEBENTIAUTT, 

Convergo-divergeut  Ascen- 
sion, Dome-like,  (braced 
and  standing) ;  as  of  Aerial 
Edifices  or  Constructions. 

Pbospective,  Frontface-ness, 
(Clock-face,  Speculism.) 

Pebspective,  Vaginism,  (Vis- 
ta.) 

Pistona-Ctlindricitt. 

Omni-I'erpendioulabitt, 
(Earth,  Pediment,  Basis.) 

Omni-Circum-ferentialitt. 

Omni- VABi  A  -  Cieo  cm  -  ferbnti- 


3.  Number. 

Fluents,    (Fluxions)    among 
!N  umbers. 

Constants,  among  Numbers. 


The  Pure  Mathematics. 
The  Applied  Mathematics. 

Mathematical  Generation. 

Mathematical  Fundament- 
ism.     (First  Eules.) 

Mathematical  Expansionism. 

Mathematical  Omnivabiant 
Indeterminism  us. 


These  same  stems  stripped  of  all  Prefixes 
and  used  in  their  most  Generalized  Mean- 
ings furnish  the  namings  of  our  most 
General  and  Vague,  but  yet  most  inclusive 
and  important  Conceptions  of  the  divisions 
of  the  Universe  of  Space ;  such  as  Earth, 


Heaven,  and  Hell.  The  h-sound  signifies 
Spirit,  (breath,  Aalitus),  and  when  pre- 
fixed determines  the  meaning  as  Spiritual 
rather  than  Temporal  or  Mundane.  The 
following  parallel  Series  of  leading  Cos- 
mical  Ideas  result. 


TABULAR  VIEW  No.  4. 


1.  Mundane. 

Ho  (Ee-ee-o),  The  Absolute  (World.) 

Eio,  (etc.),  The  Kelative  (World.) 

^io  The  ETHER(ial)  World. 

Aio,  The  Material  Wobld  ;  The  Earth ; 
Mundus. 

J7"(h)io,  The  Transient  or  Temporary  World; 
Sub-lunary,  downward-tending.  The 
Earth  beneath ;  Abdominal. 

O(w)io,  The  Permanent  or  Eternal  World; 
The  Astronomical  Heavens,  above. 

Oio,  The  Theobbtioal,  or  Ideal  World  ; 
Speculative,  Transcendental,  Cardinary. 

Uio  (u  =  oo),  The  Pbaotioal  ob  Keal  Woeld  ; 
Commonplace,  Ordinary. 

luio,  The  Cosmogonio  Wobld  ;  The  World 
of  Conjunctures,  Epochs,  Climacterics, 
Generations,  etc.  Periodic  Impregna- 
tions and  Births,  or  Creations.    "Pan- 


2.  SpiritiuU, 

Hiio,  TpB  Intuitional  (World.) 

Heio,  The  Rational  (World.) 

Haio,  Hades. 

Haio,  The  Natural  (Spiritual)  Heavbn(8.) 

Hwio,  Hbll  ;  The  Hells. 


Hoio,  Heaven  ;  The  Spiritual  Heavens. 

Hoio,  Thb  Divine  Human,  Ideal,  Pure,  or 
Typical  Human  World,  (Ho-li,  or  Holy.) 

Huio,  The  Actual  (sin-stained)  or  Impure 
Human  (World.) 

Hiuio,  The  Extatic  World,  or  World  of  Bliss  ; 
Swedenborg's  Idea  of  the  essential  na- 
ture of  Celestial  happiness,  as  consisting 
of  Espousals,  Exquisite  Conjugiality,  and 
Perpetual  Spiritual  Prolification. 


VUCABULAIiY. 


CI 


1.  Mundane, 

Alio,  The  Eartli-World,  ensphered ;  or  the 
Universe  of  Orbs,  and  itself  as  an  Orb  of 
Matter,  pivoted  on  a  Centre  of  Gravity  ; 
like  the  Earth- World. 

C'ilo,  The  Circumambient  Space-World,  en- 
closing the  Earth- World;  or  The  Uni- 
versal Globe  of  Space  which  repeats 
that  idea.  The  Astronomical  Heavens, 
around,  (t.  000.) 

Auio,  The  Universe  at  large,  vaguely  differ- 
entiated and  distributed  into  all  the 
(above  specified)  Generalized  and  Inde- 
terminate Aspects  of  Being,  these  all  uni- 
fied, by  Combination,  into  the  larger  Uni- 
variant  Composity ;  The  Universe,  or  the 
World,  in  the  most  Indeterminate  Sensu- 
ous and  Vague  sense. 


2.  Spirikial. 

Haiio,  The  World  of  "Ultimates."  The 
Outer  Material  World  from  the  Interior 
or  Spiritual  Point  of  View.  The  Foot- 
stool ;  The  Pedimental  World. 

Hoiio,  The  Celestial  Heavens,  (Spiritual.) 
The  Complete,  or  Pivoted  and  Cardin- 
ated  Omni-radiant  and  Omni-conspherical 
Heavenly  Order. 


Hauio,  The  whole  of  "The  Lord's"  Domin- 
ions, Celestial,  Mundane,  Intermediate, 
and  Infernal,  distributed  and  yet  united, 
in  the  larger  Composity  of  the  Divine 
Plan,  Speculatively,  Dogmatically  and 
vaguely  conceived  of,  rather  than  scien- 
tifically defined. 


The  following  table  shows  the 
Sibstance,  Wealth  of  Materials. 


same  roots  with  the  termination  -ma,  to  denote,  Mass, 


TABULAR  VIEW  No.  5. 


Ima  (ee-mah),  Ektitt  ;  Force  centering  the  Monad,  Vital  Energy. 

Ema  (a-mah),  Eelation  ;  Lateral  Adjustment;  (Lat.  re,  and  Zatus,  Side.) 

^ma  (a-mah),  Ether  ;  The  Second  or  Eefined  Form  of  Matter. 

Ama  (ah-mah).  Matter  ;  The  First  or  Gross  Form  of  Matter. 

Z7ma  (wh-mah),  Temporal  Matter (s)— related  to  Time,  (Sublunary  ^ 


=  under  the  Moon.) 


V   (c.  2,  t.  9.) 


<?ma  (aw-mah),  Spiritual  ifa^fer(s)— related  to  Space,  (Supernal.)  ) 

Oma  (o-mah),  Theory  ;  Pure  Abstract,  or  Ideal,  Being. 

Uma  (oo-mah),  Practic  e  ;  Mixed,  Turbid,  Obscure,  Dubious,  Eventuation. 

luma  ee-oo-mah  (ExPERiENCE(iment) ;   Vital  Energy(i)  penetrating  the  closed  but 

opening  passage-way  of  Life(u) ;  the  Perpetual  Orgasm  of  Existence. 
Aima  (I-mah),  Ground  ;  The  Nucleus  or  Solid  Core  of  Existence. 
Oima  (oy-mah),  Environment. 
Auma  (ah-oo-mah).  Materials,  Protopragmata,  F,  Substancioid  Elements  of  Being. 


?he  Sciento- Abstract  Conceptions,  prim- 
ari  y  or  fundamentally  Unism,  Duism,  and 
Tr[nism,  and  the  Determinismus  of  Num- 
ber, (the  actual  naming  of  sums  by  their 
constituent  Numbers)  call  into  requisition 
the  Consonant-Sounds,  which  must  be 
sunmarily  dismissed  here,  with  the  single 
remark  that  all  Consonant-Sounds  resolve 
themselves  upon  Ultranalysis  into  the  t,  h 
and  jt),  which  are  ITnismal,  Duismal,  and 
Trlnismal,  respectively.  The  t  denotes  the 
nn'on  or  conjoining  of  Distinct  Units,  (the 
Union  of  Units  into  Unity),  k  the  cut  or  di- 


vision between  Units  (or  parts  of  a  Unit  so 
converted  into  new  Units,  the  Division  of 
Un-it,  or  JJn-iti/  into  Un-*fe)— both  Elemen- 
tary Ideas ;  and  p,  at  the  Lips,  the  Head  of 
the  Mouth,  denotes  the  Cardinism  of  the 
Meanings  of  t  and  k,  in  a  hinge-wise  Mik- 
ton  or  Composity,  Univariant ;  (the  Sepa- 
ration and  Union,  in  this  Contra-posited 
double  type  of  existence ;  the  Cardinated 
or  hinge-wise  relation  of  Unition  and  Di- 
vision, k  +  t);  see  -Ism,  Cardinism,  and 
Uni variety;  and  "The  Alphabet  of  the 
Universe." 


Cil 


VOCABUL^U^Y. 


THE  VOWELS  NUMEEICALLT;   IN  DECIMAL  NUMEEATION. 


The  Order  of  the  Vowels  is  varied  almost 
infinitely  to  subserve  diti'erent  uses,  but 
always  in  accordance  with  an  underlying 
law  of  Analogy,  which  is  sometimes  ob- 
vious, and  sometimes  waits  to  be  discov- 
ered. Used  to  denote  Decimal  Numera- 
tion, as  in  Chemical  Nomenclature,  for 
example,  a  Nine- Vowel  Scale  is  required, 
with  also  a  sign  for  Zero,  (a  Decimal  Scale.) 
In  the  Eight- Vowel  Scale,  best  adapted  for 
printing  the  English,  and  for  the  General 
Lingual  Basis,  (carried  up  to  12  by  the  4 
common  Diphthongs,  see  the  first  Tabular 
View),  the  bastard  vowels  u  and  o,  {uh  and 
aw)^  and  also  the  bastard  vowel  a  (a  in 
man,  mare),  are  admitted,  and  these  occur 
in  the  middle  of  the  scale.  But  to  consti- 
tute the  Decimal  (twice-five)  Vowel-Scale, 


the  5  Pure  Vowels  a  [ah],  e  [a],  (i  [ee],  o, 
u  [oo],  occur  first,  as  1,  2,  3,  4,  and  5,  re- 
spectively ;  then  o  and  u  (in  this  order)  for 
6  and  7 ;  and  finally  ti  (Fr.  u),  and  0  (Fr. 
eu  in  leur,  and  Ger.  03  in  Goethe),  for  8  and 
9.  The  k  (for  cut-oflT,  exclusion)  follow- 
ing and  adjoined  to  the  vowels  is  then  Zero, 
so  that  ak  is  10,  ek  is  20,  etc.  But  since  il 
and  6  are  un-English  Sounds,  those  who 
do  not  know  them,  or  who  find  them  difiB- 
cult,  may  use  as  substitutes  (y)iu  for  u,  8, 
and  ai  for  o,  9.  The  following  Sche- 
dule exhibits  this  Decimal  Vowel-Scale 
with  the  Numerical  Values  of  the  Vowels 
and  their  Geometrical  T3'pes  with  som* 
slight  modifications  of  these  last,  ths 
grounds  of  which,  generally,  it  is  unim- 
portant to  explain. 


(DIAGEAMMATIC)  TABULAE  VIEW  No.  6. 


^^\  A,    One,    Substance,    Materiality,    Ufatural    Eeality :— a,bo,     a  H<ap, 


Pile,  Cumulus. 


E,  Two,  Eelation,  Assistance  (Ad-sistence),  Adjunct-Thing(s) ;— e,l^(s). 
Wing,  or  Wings.  / 

Note.  The  diphthongal  ie,bo,  combining  these  two  vowels,  has  for  its 
Form-Type  The  Winged  Globe,  a  symbol  of  some  special  importance. 


Three,  Exis-^ence,  Entity,  Thing ;— i,bo,  a  Globe,  or  Solid  Sjhere, 
(bo  for  body),  but,  typically,  the  Globule  or  Atom;  I,1|o,  a 
Prolate  Sphere ;  I,bo,  an  Oblate  Sphere ;  i,bo,  a  sherd  or  frat;- 
ment  (of  a  sphere.) 

Note.  If  the  Perpendicular  or  Lengthwise  Line  be  adjusted  to  the 
Axis  of  the  Eye,  it  appears,  as  a  Point,  the  Analogue  of  the  A^m  or 
Globule  ;  hence  Length  is  allied  with  Entity,  Being  or  Thing.  | 


+  © 


0,  Four,  FoBM    Front  View,  Prospect,  Aspect ;-— o,bo,    a  Face  or 
Front  Aspectual  Presentation ;  Prosopon,  Countenance. 


VOCABULAIir. 


cm 


U,    Five,   Movement,  from  Inclination;   Shedding,  Shading,  etc.  ;- 
u,bo,  a  Cone ;  u,bos,  the  Nappes  of  the  Cone. 


(?,  Seven^  JBi-Trinacria,  Significant  of  Space;— o,bo,  Canopy,    Cover 
over-archiug,  over-shadowing. 


U]  Six,  The  spacic  Heavens  dissolving  into  Eain  and  Ocean,   Time, 
Weather ; — u,ho,  basin,   (pelvis),  matrix-and -fluidity-Container. 


(Y)iu— like  u  in  ?^nion  (u),  MgJit,  Event-like  Form ;  Incident,  Excita- 
tion; iu,bo,  Thallm.  (Compare  Diagrammatic  Tabular  View  No.  1, 
pp.  cxi  and  cxii). 


Ai,  (6),  Mne^  Space-and-Tlms-LiTce  Form,  embracing  gravity  or  gravid- 
ity (pregnancy) ;— ai,bo,  Uterus-and- Vagina,  Space,  and  Time-Type 
(with  foetus)  for  oi  and  ai. 


-k,  Zero,  Exclusion;  Cut-off,  (so  directly,  although  inversely  it  is  Inclu- 
sive also) ;  thus  ak,  ten;  ek,  twenty,  etc.  For  the  Higher  Numbers, 
the  Vowels  are  repeated,  with  a  Comma  between;  each  Vowel  uttered 
deliberately,  and,  as  it  were,  separately,  thus :  a,a,  Eleven,  a,c. 
Twelve,  a,i.  Thirteen,  a,e,i,  One  Hundred  and  Twenty-  Three,  etc. 


The  EcJio  of  Sameness,  shown  by  the  Dis- 
tribution by  Scales  (as  above,  following 
the  Vowels,  with  such  variations  of  order 


as  may  occur.),  in  Different  Domains,  and 
as  between  Steps  of  the  same  Grade,  in  the 
different  Scales,  is  a  sample  merely  of  what 


CIV 


VOCABULARY. 


liolds  good  all  the  way  from  this  Deep 
Eegion  of  Analytical  Generalizations, 
(t.  1010-1012 J  upward  and  out  to  the 
minutest  twigs  of  Detail,  iu  all  tlie  different 
Departments  of  Being,  the  Classification  of 
•which,  In  the  Infinitely  Varied,  Far-reach- 
ing and  Univariant  Sense,  will  be  the  Ela- 
horismus  of  Universology,  and  its  Nomen- 
clature the  Replete  and  Infinitely  Exuberant 
Vocabulary  of  Alwato.  It  is  this  Identifi- 
cation, in  Origin  and  Development,  be- 
tween the  Universe  of  Actual  Details  (Ma- 
terial and  Mental)  and  the  Correspond- 
ing Details  of  the  Intrinsic  Word-World 
which  is  to  name  them,  (the  Discovery  of 
which  furnishes  Alwato)  which  renders 
this  Diversion  to  Lingual  Considerations 
appropriate  to  a  definition  of  Universol- 
ogy- 

This  slight  illustration  of  Alwaso  word- 
building,  and  of  the  Principles  of  Alwato, 
is  crowded  in  at  this  point  to  atone  in  some 
measure  for  the  omission  of  this  subject  in 
the  body  of  this  work.  It  is  of  course  lack- 
ing in  fulness  of  demonstration,  but  will 
be  at  least  suggestive,  and  may  sustain  the 
expectations  of  the  reader  until  the  publi- 
cation of  more  complete  expositions  of  the 


New  Language.     See  iu  connection  Psy- 
chology and  Tikiwa. 

As  regards  the  popular  acceptance  and 
adoption  of  Alwato,  in  the  World  of  Speech, 
that  will  provide  for  itself;  for  the  ideas 
themselves,  in  their  largeness  of  meaning, 
on  the  one  hand,  and  in  their  minuteness 
and  exactness  of  meaning,  on  the  other,  in 
their  infinite  variety,  and  in  their  absolute 
necessity^  for  daily  and  hourly  expression, 
when  they  shall  have  once  been  awakened 
in  the  mind,  are  such  that  there  is  no  other 
possible  method  of  naming  them,  than  by 
the  use  of  the  precisely  analogical  Alwaso 
terms.  The  New  Language  can,  therefore, 
no  more  be  dispensed  with  by  the  thinkers 
and  talkers  of  the  future,  than  Science  or 
Art  can  dispense  with  their  appropriate 
apparatus  and  implements.  Alwato  equally, 
therefore,  with  Science,  and  pre-eminently, 
Universal  Science,  speaks  not  as  the  Scribes 
(arguing  to  convince),  but  as  one  having 
authority.  It  does  not  say  "  by  your  leave," 
but  speaks  apodictically  and  authoritatively. 
It  will  be  adopted  simply  because  it  cannot 
be  dispensed  with. 
Uranologt,  The  Science  of  Celestial  Phe- 
nomena, AstronomicaJ,  (Gr.  .  Vran^s, 
Heaven.)    (t.  338. 


.OLOG-IC(AL.) 


-Ological,  (-alogical,  -logical).  Adj.,  end-    relates  to  the    corresponding    Science,  the 
ing  for  -Ology ;    or  signifying  that  which    designation  of  which  ends  in  -Ology. 


Alfhabetioai.  Arsakgement  cndeb  -Obogic(al)  of  Words  ending  in  -Oloqic(al.) 


Abbitbismological,  relating  to  ArbitrismolDgy, 


roMPARALOGicAL,  relating  to  Comparology.  the  Doctrine  of  the  World  as  contrasted 

CosiioLOGicAL,  relating  to  Cosmology,  and        with  Man  and  the  Mind  within. 


VOCABULAPvY.  CV 

E. 

ExACTOLOGicAL,  relating  to  Exactology.  Elementologioai,,  relating  to  Elementology. 


Ideological,  relating  to  Ideology. 


L. 


LoGicisMOLOGicAL,  relating  to  Logicismology. 

M 

Massological,  relating  to  Massology.  Moephological,  relating  to  Morphology. 

N. 

NuMEROLOGioAL,  relating  to  Numerology.         Neueological,  relating  to  Neurology. 

o. 

Ontological,  relating  to  Ontology. 

P. 

Psychological,  relating  to  Psychology.  Phtsiolooioal,  relating  to  Physiology. 

s. 

Sociological,  relating  to  Sociology. 

u. 

Univkbsologioal,  relating  to  Universology.      Ubaitolooioal,  relating  to  TJranology. 


Om,  or  Aum,  the  Logos  of  the  Hindoo  Phil- 
osophy ;  see  Logos. 

Omne  vivum  ex  ovo,  (Latin),  every  living 
Thing  comes  out  of  an  Egg ;  et  omne  vi/vum, 
and  every  thing  is  living,  t.  991. 

Omni-Dimensionalitt  ;  see  Omni-Direction- 
al. 

Omni-Directional,  extending  in  all  direc- 
tions, from  some  common  centre.  (Latin), 
omnU,  ALL,  and  direetioj  Dibection.) 


Oa£NTVAEiA-DiEEOTioNAL,  Extending  in  all 
Directions,  not  from  any  Common  Point, 
but  in  all  the  senses  of  possible  Direction. 

Omnivarxa-Directionality,  The  Diflferen- 
tiation  and  their  Aggregation  of  all  the 
Special  Dimensions ;  see  Universology, 
under  -Ology. 

Omni-variant,  Variant  in  every  aspect  and 
particular ;  Variant  to  the  utmost,  or  to  the 
Infinite  Degree. 


CYl 


VOCABULAEY. 


On  n'a  Droit  que  de  taibe  son  Devoir, 
(French),  ±Yo  ot,e  has  any  liiglit  except  to  do 
his  Duty — Coijite. 

Ontology  ;  see  -Ologt. 

Operology;  see  -Ulogy. 

Optimism  ;  see  -Isii. 

OpTiiioiD :  see  -Oid. 

OiiDER,  a  Method  of  Procedure;  a  "Way;  a 
Drift  of  Direction ;  The  Regularity  of  Na- 
ture, or  of  Society  ;  the  System  of  Natural 
or  Artificial  Eegulution  iu  the  Constitutioa 
and  Administratiou  of  Things ;  see  Natural, 
and  Logical  Order. 

Ordinal,  proceeding  in  an  Order  or  Series, 
(Latin,  Ordo,  Ordin-is,  an  Order),  applied 
to  the  Series  or"  Numbers,  1st,  2d,  3d,  etc., 
contrasted  with  the  Cardinal  Series,  1,  2,  3, 
etc. 

Ordinarism  ;  see  -Ism. 

Ordinary,  Ougoiug  iu  the  Order  of  Time ; 
Tempoml,  Usual;  related  to  the  Ordinal 
Series  of  Numbers,  contrasta  with  Cardi- 
nary,  or  Transcendental. 

Ordinismus  ;  see  -Is^ius. 

Oriunoid  ;  see  -Oid. 

Organic  Type,  (Actual  or  Natural),  The 
highest  or  most  perfect  specimen  of  any 


species  or  order  of  development ;  the  gov- 
erning form  of  any  species,  substantially 
real,  while  yet  in  some  measure  idealized  ; 
observatioually  central  and  modelic,  (t.  1053, 
and  Commentary.) 

Organism  ;  see  -Ism. 

Organismal  ;  see  -Ismal. 

Organisaiic  ;  see  -Ismio. 

Okganismology  ;  see  -Ology. 

Orgamsmus  ;  see  -Ismus. 

Organization,  the  combining  of  the  different 
OigiUis  or  I'arts  of  any  compound  object, 
as  the  Human  or  Animal  Body,  the  Army, 
or  the  Family,  or  Society  at  large,  into  an 
Orderly  Whole ;  all  the  Parts  co-operating 
to  a  Common  Purpose  or  End. 

Organoid  ;  see  -Oid. 

Os  HYOiDEs,  a  small  bone  situated  iu  the 
throat,  or  at  the  root  of  the  tongue. 

OssiouLA  AUDiTUS,  little  bones  of  the  ear. 

Ova,  (Latin),  Eggs. 

Ovarian,  relating  to  Gg;cri^  or  the  ^gg  sacks, 
or  ovaries,  (Lat.  ova^  Eggs.) 

Ovation,  t.  991. 

Ovism;  see  -Ism. 

Ovum,  (Latin),  Egg. 


Panorama,  Universal  View;  (Gr.  Pan,  ail, 

and  orao,  to  look  or  see.) 
PANT-AjtoHAL,    relating  to  the  Pantarchy  or 

Universal  Conception  and  Scientific  Typ© 

of  Government ;   of  the  Pantarchal  Order 

or  Kind. 
Pantheism;  see  -Ism. 
Pantologio,    Universal    Logic,   embracing 

Analogic  and  Catalogic. 
Pantology;  see  Universology,  nnder  -Ology. 
Pantothet,    The   Totality  of   any  Organis- 

mus,  including  all  its  parts  and  relations, 

(Gr.  Pan,  all,  and  tithemi,  to  posit  or  put.) 
Paraplegia,  Paralysis  or  Pulsy  of  the  lower 

portion    of    the    Body;    of    the    lower 

Limbs. 
Par  excellence,   (French),  pre-eminently ; 

in  the  highest  degree. 
Partialism  ;  see  -Ism. 
Partism  ;  see  -Ism. 
I'assions,  Fourier's  use  of  the  term;    all  the 

Motor-Forces  of  the  Soul ;  any  Loves,  Aflfcc- 


tions,  or  Desires,  good  or  bad ;  all  the  Im- 
pulses of  the  Mind  to  Action. 

Passional  Attraction,  Doctrine  of  Fourier, 
that  the  Passions,  instead  of  being  evil,  are 
the  revelation  of  God's  purposes  in  the 
soul,  and  only  require  to  be  understood, 
and  balanced  or  adjusted,  to  become  the 
sources  of  divine  harmony  in  Social  Life. 

Pelvis,  The  bony  basin  which  upholds  the 
lower  intestines. 

Perainonta  ;  see  Peras. 

Peras,  Limit  or  Bouhdary. 

Perdurino,  lasting  thiough. 

Perennium,  literally  through  (all)  ycaj^s.  (La- 
tin, per,  through,  and  annuo,  a  Year)  ;  a 
term  proposed  by  Noyes  for  the  larger 
sense  of  Millennium. 

Periphery,  circumferential  line. 

PrRPENDicuusM ;  ^ee  -Ism. 

Pi-R  SE,  in  and  of,  or  through,  oneself,  or  it- 
self. 

Persistent  Kemainder,    a    Uiiiversologicul 


YOCABULAEY. 


CVli 


I 


technicaHty  for  a  surviving  Soul,  or  Ghost ; 
for  the  Etherial  or  Spiritual  Fart  of  any 
Object  or  Person,  or  of  an  Idea  even,  which 
survives  the  death  or  obliviousness  of  its 
grosser  outer  Covering.  See  Spirit,  Spirit- 
ualist, and  Eehabilitation. 

Peespective,  what  is  seen  through,  or  in- 
teriorly, with  the  lines  of  vision  converging 
in  the  distance,  and  afterwards  diverging^ 
as  the  Umltiiig  walls  of  the  view  are  ipasaed. 

Pessihism  ;  see  -Ism. 

Pessimoiu  ;  see  -Oid. 

Phalanges,  The  bones  of  the  fingers. 

Phalanx,  a  Cohort  or  Military  Body ;  adopt- 
ed, however,  by  Fourier,  as  a  name  for  the 
Compound  Family,  of  about  two  thousand 
souls,  to  inhabit  the  single  edifice,  under 
the  "Harmonic  Social  Order"  of  the 
Future. 

Pni  NOMENA,  (Greek,  plural  of  Phenomenon), 
Appearances,  whatsoever  happens  or  is 
manifa.  ted  by  Being. 

Phenomenal,  relating  to  Phenomena. 

Phenomenology  ;  see  -Ologt. 

Phenoiienon  ;  see  Phenomena. 

Philology  ;  see  -Ology. 

Philosophie  Positive,  Comte's  name  for  his 
Fundamental  Philosophy. 

Philosophism  ;  see  -Ism. 

I'hilosophoid  ;  sec  -Oid. 

1'honology  ;  see  -Ology. 

Physics,  1.  The  Science  of  Nature;  in  aTim- 
ited  sense  the  General  and  Mathematical 
Aspect  of  Nature,  as  the  Laws  of  Light, 
Heat,  Electricity,  etc.,  (Gr.  Physis^  Nature, 
Logos,  Di.-couESE  ;)  more  properly  Macro- 
Physics  or  Ma-macro- Physiology  as  the 
Universal  Science  of  External  Nature,  con- 
trasted with  Metaphysics,  or  Metaphysiology ; 
and  Iftcro- Physics,  for  the  limited  sense  of 
Pliysics.  {Gr.  macros,  great,  and  micros, 
LITTLE ;  ina-macro,  very  great,  an  aug- 
mentation of  sense  by  reduplication.) 

Physiology;  see  -Ology. 

Physis,  or  Phcsis.  (Greek),  Nature. 

Pieces  justificatives,  documents  adduced 
in  corroboration. 

Pis  aller,  (French),  make-shift,  last  resort^ 
Jack-at-a-pincJi. 

Pivot,  a  central  standard  Object,  Person,  or 
Idea,  around  which  some  system  revolves, 
or  to  which  other  things  are  attached  in  a 
subordinate  way ;  the  same  in  respect  to 
what  revolves  or  s\\"ings  in  various  direc- 
tions, as  a  hinge  is  to  what  merely  swings. 


Pivotal,  that  which  relates  to  a  pivot ;  see 
Pivot. 

Pivoted,  supplied  with  a  Pivot,  Centre  Post,  or 
Standard,  around  which  the  parts  revolve, 
and  to  which  they  stand  centrally  related. 

Pivoted-Equated,  centred  and  pivot-like, 
sustaining  a  Balanced  Vibration  on  the  op- 
posite sides  ;  like  the  bearing  point  of  the 
standard  of  Weighing  Scales. 

Pivoto-Integerism  ;  see  -Ism. 

Planoids,  Piane-lil^e  curved  surfaces,   t.  637. 

Plenum,  that  which  fills  a  space,  the  opposite 
of  Vacuum. 

Pluralism  ;  see  -Ism. 

Pluralismus  ;  see  -Ismcs. 

Plcralizable,  which  can  be  made  plural ; 
said  of  Nouns-Substantives  which  denote 
distinctly  differentiated  objects  or  things) 
as  house,  horse,  etc. ;    see  Nou-Plurahzable. 

Pluraloid  ;  see  -Oid. 

Pluri-Morphic,  having  relation  to  the  fine- 
lined,  infilling,  variety  of  Form,  as  distin- 
guished from  the  bolder  lines  of  Form, 
called  Out-line;  and  hence  to  Lines  of 
Color  and  Qualitative  Differentiation. 

Pluri-Morpholoqy  ;  see  -Ology. 

Plus,  (Latin),  More,  more  than ;  with  the 
addition  of. 

Plus  quantum,  superior  quantity ;  the  larger 
quantity. 

Pneuma,  Greek  for  Spirit. 

Pneumatismus  ;  see  -Ismus. 

Pneumato- Anthropology  ;  see  -Ology. 

Pneumato  CosMicAL ;  relating  to  the  Spirit- 
World. 

Pneumato-Cosmology  ;  see  -Ology. 

Pnlumato-Universal,  Universal  in  respect 
to  the  Spiritual  Domain. 

Pneumatology  ;  see  -Ology. 

Polar,  relating  to  the  Poles  or  Extremities 
of  an  Axis  ;  Opposite ;  Antithetical. 

Politique  Positive,  Corate's  name  for  his 
Great  Treatise  on  Social  Science. 

Polygamy,  Marriage  of  one  with  many. 

Polytheism  ;  see  -Ism. 

Posita-Negatism  ;  see  -Tsm. 

Posita-Negative,  relating,  collectively,  to 
both  the  Positive  and  Negative  Aspects  or 
Sides  of  Things;  including  Positive  and 
Negative. 

Posited,  put  or  placed. 

I'osiTisM ;  see  -Ism. 

Positive  Science,  Knowledge  verified  by  the 
proper  Scientific  Methods. 

Positivism  ;  see  -Ism. 


CVlll 


VOCABULARY 


PoBiTivisTs,  The  disciples  of  Comte;  see 
Positivism. 

Post-natal,  subsequent  to  birth. 

Postulate,  a  position  assumed  as  suflBciently 
evident,  upon  which  something  else  is  then 
to  be  based  ;  (Lat.  postuh,  I  demand.) 

PoTENTiALizLN-o,  tlie  adding  or  increase  of 
power. 

Pbaotioal  Philosophy,  Philosophy  applied 
to  Action  or  Doing,  as,  for  instance,  in 
Government  or  Social  Organization. 

Pbe-Clefs,  The  initial  part  of  the  Figured 
notation  in  the  Fourth  Chapter  of  this 
work. 

Pbefix,  a  Syllable  added  at  the  beginning  of 
the  root  of  a  word  to  vary  its  meaning. 

Pbesentationism  ;  see  -Ism. 

Peima  Capita,  (Latin),  First  Heads. 

Peimacioid  ;  see  -Oid. 

Peima  Facie,  (Latin),  f/rst  facCy  used  as  we 
use  first  blush,  in  the  phrase,  a  first  blush 
impression. 

Peimals,  Initial  or  Primary  Principles,  Con- 
ditions, or  States. 

Peimalismtts  ;  see  -Tsmus. 

Peima  Philosophia,  (Latin),  a  First  or  Basis 
Philosophy. 

Peime,  First. 

Peimism  ;  see  -Ism. 

Peimismus  ;  see  -Ismus. 

Peimoedial,  First  in  Order,  original ;  high- 
est in  rank,  because  lowest,  or  most  funda- 
mental in  position  ;  (Lat.  Primus,  Fiest  ; 
Or  do,  Oedee.) 

Pkinoiples,  "  Truths  prior  to  all  facts  or 
makings,  themselves  unmade," — Hickok. 

PuoGEESs,  The  ongoing  and  development  of 
Society  tending  towards  Perfection. 

Peotension,  reaching  forth,  extension  in  a 
lengthwise  direction. 

Peotensive,  forthstretching  in  a  single  di- 
rection. 

Peoto-Cheistian,  The  Old  or  Earlier  Chris- 
tian Dispensation,  now  coming  to  a  close, 
which  repugned  the  Principle  of  Rational- 
ity and  rested  on  Faith  as  superior  to 
Knowledge  ;  (Gr.  Protos,  Fiest)  ;  see  Deu- 
tero-Christian,  and  Trito  Christian, 

Peoto-Cheistianism  ;  see  -Ism. 

Peoto-Cheistianismus  ;  see  -Tsmus. 

Peoto-Dimensionality,  The  common  prop- 
erty of  Originative  Exactification  which 
characterizes  the  Three  Primitive  Axes  or 
Dimensions  of  Space,  Length,  Breadth, 
and  Thickth.    See  Bi-Trmacria,  Non-ln- 


clinism.    The  Intermediate  or  Inclined  Di- 
mensions are  characterized  by  the  term  In- 

TEEPEOTO-D  IMIiNSION  ALITY. 

Peoto-facx-Dimensionality,   That  which  is 

indicated  by  the   Adjusting  Lines  (Hori- 
zontal and  Perpendicular,    crossing    each 

other  at  right  angles)  of  the  Frontoscopic 

or  Full- Face  View  of  an  Object. 
Peoto-Eeligious,  relating  to  the  Proto-Ee- 

ligionismus. 
Peoto-plasma,  The  Primitive  milky,  or  plas- 

mal  Substance,  out  of  which  Organic  Sub- 
stances and  Beings  are  developed. 
Peoto-Peagmata,  (Greek),   First  Things  or 

Realities,  as  distinguished  from  Principles 

or  First  Abstract  Ideas. 
Peoto-Eeligionism  ;  see  -Ism. 
Peoto-Eeligionismus  ;  see  -Ismus. 
Peoto-Sooial,  relating  to  the  Proto-Societis- 

mus. 
Peoto-Societism  ;  see  -Ism. 
Peoto-Societismus  ;  see  -Ismus. 
Peopension,   The  Direction  and  Dimension 

which  tends  forward  and  downward. 
Peopeium,  what  is  fundamentally  one's  own, 

as  differing  from  endowments,  or  what  is 

conferred. 
Peospective,  Front  View,  Frontoscopic. 
PsEUDO-,     or   Pseud-,    (pronounced    seud-), 

false,  counterfeit,  imperfect ;  (Gr.  pseudos, 

false.) 
Psyche,  (Greek),  The  Soul. 
Psychological,  relating  to  Psychology  and 

the  doctrine  of  the  Soul  or  Mind. 
Psychology  ;  see  -Ology. 
Punctate,  relating  to  Point  or  Points. 
Punctation,  the  making  of  point  or  points ; 

a  congeries  or  arrangement  of  points. 
PuNCTisM ;  see  -Ism. 
Punctismal,  relating  to  the  Punctismus. 
PuNCTisMus  ;  see  -Ismus. 
Puncto-Basio,  that   which  stands    upon  a 

point  as  a  basis  or  foundation. 
PuNCTUM  Vit^,  (Latin,  Point  of  Life),  The 

theoretical  Point  at  the  base  of  the  brain 

where  the  nerves  decussate  in  passing  from 

the    Lobes  to    the   Spinal   Cord,    and  in 

which  the  Life-Forces  centre. 
PuEOATOEY,   The    Purgative  or    Depurative 

Region  in  the    Spirit- World  between  the 

Heavens  above    and  the   Hells   beneath ; 

called    by  Swedenborg   "  The  World    of 

Spirits." 
Pyeamidism  ;  see  -Ism. 
Pyeamidoid  ;  see  -Oid. 


VOCABULAKY. 


CIX 


Q. 


QuADEATUEE,  Squaring. 

Qualitative,  relating  to  Quality,  (Substance, 
Tiling,  Observation.) 

Quantification,  reduction  to  a  given  Quan- 
tity. 

Quantitative,  relatifag  to  Quantity,  (Num- 
ber, Kelations,  Form,  Laws.) 


Quaetism  ;  see  -Ism. 
Quasi-,  (Latin),  as  if ;  as  it  were. 
QuiNTisM ;  see  -Ism. 
Quod  eeat  demonstrandum,  (Latin), 
thing  wMch  was  to  be  demonstrated. 


R. 


Eadical,  what  goes  to  the  root  or  bottom  of 
a  subject ;  used  in  a  good  sense,  meaning 
tho)'ou(/?t,  and,  in  a  bad  sense,  meaning  that 
which  is  upturning  and  destructive ;  (Lat. 
Badix,  A  EooT.) 

Eadioals,  persons  who  are  Kadical  in  their 
doctrines  or  tendencies. 

Eadioalism  ;  see  -Ism. 

Eadioid  ;  see  -Oid. 

Eadius,  (Latin),  plural  radii,  literally  a  spoke, 
a  line  going  forth  from  the  centre,  t.  580. 

Eadius  vector,  a  Eadius  extending  from  a 
Centre  to  a  moving  Point  m  the  related 
Periphery. 

Eamifying,  branching.  (Lat.  ramuSj  a 
Branch.) 

Eatio,  Proportion,  related  etymologically  to 
Eeason. 

Eationalism  ;  see  -Ism. 

Eationalistic,  tending  or  belonging  to  Ea- 
tionalism or  the  methods  of  the  Eeason. 

Eational-Spieitual,  analogous  with  the  Head 
and  Chest. 

Eeactionist,  backward-tending;  recoiling; 
opposing  Progress. 

Eeaxism  ;  see  -Ism. 

Eealists,  The  Sect  in  Philosophy  who  as- 
signed a  Eeal  Value  to  General  Terms, 
making  them  to  be  something  more  than 
mere  empty  Words  or  Names  as  held  by 
the  Nominalists. 

Eealitt,  whatsoever  is,  —  Something. 

Eeal  Presentationism  ;  see  -Ism. 

Eectiliniism  ;  see  -Ism. 

Eectilinioid  ;  see  -Oro. 

Eectism  ;  see  -Ism. 

Eectoid  ;  see  -Oid. 

Eecuesus,  a  running  back,  (Lat.  Be,  back, 
and  eurro,  1  eun.) 

Eeduotiones  ad  absuedissimum,  (Latin),  Ee- 


ductions  to  the  most  absurd  point  con- 
ceivable. 

Eefleot,  (Subs.),  The  light  thrown  by  any 
object  which  reflects ;  the  instance  or  case 
of  reflection. 

Eeflective,  lending  hack,  applied  to  mind 
and   to  material  things ;    (Lat.  re,  Back, 

fleCtO,  TO  BEND.) 

Eeflexion,  or  Eeflection,  The  image 
thrown  back  by  the  external  light,  or  by 
the  light  of  mind  in  the  act  of  thinking. 

Eeflexionoid  ;  see  -Oid. 

Eegime,  (French),  Order  or  System  of  Govern- 
ment, of  the  individual  conduct  or  life, 
or  of  other  things. 

Eegnolooy  ;  see  -Ology. 

EegeE'SIVE,  Back-goiug. 

Eeguloidness,  The  state  of  being  nearly  re- 
gular. 

Eehabilitation,  a  renewed  clothing  upon,  as 
of  a  resurrected  Soul  with  a  new  Body. 
An  Idea  forgotten  in  the  mind  is  dead,  but 
having  still,  in  its  death  or  state  of  oblivion, 
a  Persistent  Remainder,  whence  it  may  be 
re-called  to  life  in  the  mind,  or  remem- 
bered, which  is  being  rehabilitated,  or  again 
clothed  upon  with  the  grosser  drapery  of 
the  external  consciousness.  Tliis  fact  of 
remembering  is  tlien  a  real  Besnrrection  of  a 
Departed  Spirit.  The  Idea  so  lost  and  re- 
covered is  the  Scientific  Analogue  of  tlie 
Soul  that  dies,  and  yet  lives  in  a  latent 
state,  and  which,  at  least  in  some  cases,  is 
destined  ultimately  to  be  resuscitated  (t. 
404).  The  technicality  for  the  resumption 
of  material  bodies  by  departed  spirits,  as 
at  "  The  Eesurrection,"  is,  therefore,  The 
Eehabilitation  of  Persistent  Remainders. 
(c.  3,   t.  434)  ;  see  Spirit,  Spiritualists. 

Eelational,  pertaining  to  the  Domain  of  Ee- 


ex 


VOCABULAET. 


lations,  as  contrasted  with  the  Entical  Do- 
niidn. 

r.ELATioNS,  The  Intervening  Ideal  Adjust- 
ment between  lldngs  or  Entities;  more 
t^pecialized,  however,  than  Space,  The  Gen- 
eral Medium^  which,  while  it  surrounds, 
also  intervenes,  as  Interstices  or  the  Air 
converted  into  Breath  ;  hence  Kelations  are 
pymbolized  by  Lines  of  Coniuction ;  ex- 
tended and  generalized  they  are  equivalent 
to  Laws  ;  see  Entities. 

I;elative,  The,  The  World  of  Related  Phe- 
iiumena  or  Appearances  ;  the  Shimmer  of 
Differences  upon  a  Ground  of  Unity,  which 
Ground  is  The  Absolute,  —itself,  how- 
ever, no  other  taan  The  Counter  Aspect  of 
The  Relative,  in  the  Higher,  or  Composite 
Absolute,  or  Actual  Existence,  (t.  267) ; 
see  Absolute. 

Tel  \tivitt,  of  knowledge,  the  doctrine  that 
nothing  is  known  absolutely  or  in  a  state  of 
independence  from  all  other  knowledge; 
but  only  by  virtue  of  its  relations  to  other 
things  also  known;  that  things  are  rela- 


tively true,  but  not,  so  far  as  wb  know, 
absolutely  so. 

Eelatoid  ;  see  -OiD. 

Eeligio-Abtistio,  allied  with  the  religious 
side  of  Art. 

Religio-I'hilosopht,  The  Philosophic  Aspect 
of  iCeligiou. 

Eemaindeb  ;  see  Persistent  Remainder. 

Repetitive,  iterating,  repeating ;  that  which 
repeats,  t.  31,  p.  19. 

Repetitoky  ;  see  Repetitive. 

Eepulsio>"ology  ;  see  -Ology. 

Res  GESTaa,  (Latin),  Things  done. 

Residua,  (Latin),  Things  which  remain. 

Resultant,  a  product  of  things  combined. 

Resume,  (French),  a  condensed  re-statement 
of  a  subject.  {Note. — In  adopting  words 
from  the  French  I  liave  usually  dispensed 
with  the  accent  marks,  when  they  could  be 
spared  without  seriously  impairing  the 
Pronunciation.  The  usage  in  this  respect 
is  not  settled.  The  first  accent  (')  in  this 
word  is  not  essential,  the  second  is  so.) 

Retrogressive,  tending  to  go  back. 

RoTUKDisii ;  see  -Ism. 


s. 


Faceum,  The  thick  heavy  bone  or  column  of 
bones  which  forms  the  posterior  part  of 
the  pelvis,  and  is  a  continuation,  down- 
ward, of  the  vertebral  column. 

Sarcognomy,  The  Science  of  Correlative  Or- 
ganic Regions  in  the  Body  or  Trunk  to  the 
Parenologic  Organs  of  the  Head— Buchanan. 
(Gr.  Sarx^  The  Flesh,  Logos^  Discourse.) 

Hcala,  (Latin),  a  flight  of  steps  or  stairs  ;  a 
scale. 

F  CAPULA,  The  shoulder  blade. 

Pohema,  an  Outlay  or  Plan.     (Gr.  Schema.) 

Schemata,  Plural  of  Schema. 

i'oHEMATivE,  relating  to  Schema,  Outlay,  or 
Plan. 

iCiBNCE,  The  Antithet  of  Nature,  as  being 
the  stage  of  Intellectual  Rectification,  after 
that  of  Primitive  Crudity,  (Nature),  and 
prior  to  that  of  Tasteful  Modification, 
(Art.) 

FoiENTisM ;  see  -Ism. 

SciENTisMus ;  see  -Ismus. 

F  oiENTizED,  rendered  or  made  Scientific. 

£  ciEXToiD ;  see  -Oid. 


Sciento-Abstraot,  (Subs.),  The  Pure  Ideal 
Abstract;  (Adj.),  Abstract  in  the  Scientific 
Sense  ;  contrasts  witk  the  Nature- Abstract. 
The  Bones  separated  from  the  Flesh  are 
an  Analogue  of  The  Sciento-Abstract ;  The 
Flesh  separated  from  the  Bones  are  an 
Analogue  of  the  Naturo-Abstract. 

Sciento-Abstractism  ;  see  -Ism. 

Sciento-Elementaby,  elementary  in  respect 
to  axiomatic  Truths. 

Sciento-Negative,  that  which  is  Negative 
from  the  Duismal  or  Scientismal  point  of 
view,  t.  811. 

Sciento-Philosophio,  pertaining  to  Sciento- 
Philosophy. 

SciENTo-rniLosoPEY,  1.  Philosophy  passing 
over  into  Science,  and  furnishing  the  Laws 
and  Principles  of  the  Special  Sciences.  2. 
The  new,  Scientized,  development  of  Phil- 
osophy; Metaphysical  and  Generalogical 
Methods  applied  in  the  Sciences,  or,  in- 
versely. Scientific  Methods  in  Philosophy. 
Strictly  speaking,  Sciento-Metaphync  should 
be  applied  to  the  regenerated  Metaphysics. 


VOCABULAET. 


c:a 


and  Sciento-PMlosophy  to  the  New,  and 
Higher,  or  Transcendental  development  of 
Positivism  (Ecbosopliy),  resulting  from 
Unism,  Duism,  and  Tkinism,  the  Primor- 
dial Laws  of  Universology ;  but,  these  run 
greatly  together,  and,  for  simplicity,  the 
term  Sciento- Philosophy  may  be  used  in- 
differently for  either,  as  happens  in  the 
Text.  In  fine,  the  Lower,  Unismal,  or 
Naturismal  department  of  Sciento-Philos- 
ophy,  in  this  compound  Sense  (prior  to  the 
definitive  discovery  of  Universal  Principles) 
is  embraced  by  the  works  of  such  thinkers 
as  Mill,  Spencer,  and  Bain,  Metaphysical, 
in  a  degree,  and  exact  as  may  be  without  a 
Universal  Canon  of  Critielsm,  but  modula- 
ting chiefly  in  Natural  Philosophy.  The 
rigorous  Universological  a  priori  Method 
and  Department,  constitutes  merely  the 
Duismal  or  Scientismal  Subdivision  of  the 
same,  (Sciento-Philosophy.)  The  Trinismal 
stage  remains  to  be  developed. 

Sciento-Philosophy  is  the  Fountain 
Head  of  the  Sciences  (c.  1,  t.  12), 
Fernand  PapilUo?h  {Introchiction  to  the 
Study  of  Cliemical  Philosophy)^  thus  defines 
Philosophy  in  this  new  and  more  exact 
Bense.  "  A  hierarchical  and  positive  sys- 
tematization  of  the  particular  Sciences, 
based  on  the  knowledge  of  their  evolution, 
which  shows  the  connection  of  the  facts 
with  the  culminating  ideas  of  knowledge, 
that  which  regulates  the  mutual  relations 
of  the  diverse  orders  of  knowledges ;  it  lies 
in  the  determination  of  the  Jcnot^  of  the  tie^ 
of  the  point  of  confluence,  of  the  directrix  of 
all  the  branches  of  the  thought ;  it  de- 
mands the  submission  of  every  order  of 
knowledges,  whether  Cosmological  or  So- 
ciological, to  the  control  of  the  same  ho- 
mogeneous method,  sometimes  Inductive 
and  sometimes  Deductive,  but  always  Ob- 
jective." There  is  a  radical  difference  be- 
tween this  "Positivist"  Conception  of  Phil- 
osophy and  Metaphysical  Philosophy  at 
large.  The  Sciento-Philosophy  of  Univcr- 
sology  is  still,  however,  in  part  only,  cov- 
ered by  this  Definition,  inasmuch  as  ly 
Ultranalysis  it  first  determines  with  pre- 
cision WHAT  ABE  the  Culminating  Ideas  of 
Knowledge,  and  establishes  them  as  Unism, 
DuisM,  and  TRiisasir.  It  then  car7'ies  its 
method,  thence,  not  merely  to  the  Classifi- 
cation of  the  Sciences,  as  among  themselves, 
but  into  all  the  Details  within  each  Sci- 


ence, down  to  the  minutest,  thereby  recon- 
stituting all  the  Sciences  in  Harmony 

EACH  WITH  the  OTHER,  FROM  THIS  NEW  SUB- 
TRANSCENDENTAL  PHILOSOPHIC  PoiNT  OF 
^'IEW,  AS   THE    ioUNTAIN    OF    CONTROLLING 

OR  Presiding  Knowledges;  and  not 
ALONE  Objectively,  but  Subjectively  as 
well.  See  Index,  word  Sciento-Philos- 
ophy. 

SoiENTO-PosrriVE,  that  which  is  Positive  from 
the  Duismal  or  Scientismal  point  of  view, 
(t.  811.) 

Sciento-Eeligious,  relating  to  Religion  ra- 
tionalized, or  founded  on  Science  and  the 
discovery  of  positive  Laws  for  the  regula- 
tion of  the  Conduct. 

Secondism  ;  see  -Ism. 

Sections,  a  better  term  than  Fractions  for 
the  aliquot  divisions  of  the  Unit,  (t.  841.) 

Sector,  the  part  of  a  circle  included  between 
two  radii  and  the  included  are. 

Sectoral,  relating  to  a  sector  of  a  circle. 

Sectorizing,  the  dividing  of  the  circle  into 
sectors. 

Secundo-  ;  see  Deut(er)o-. 

Segment,  a  part  cut  off  from  a  (circle  or 
otlier)  figure  by  a  line  or  plane  ;  par- 
ticularly so  much  of  a  circle  as  is  cut  off  by 
a  chord. 

Segmental,  referring  to  a  segment. 

Segmentism;  see  -Ism. 

Senatoid  ;  see  -Oid. 

Senectoid  ;  see  -Oid. 

Sensationalism  ;  see  -Tsm. 

Sensationoid  ;  see  -Oid. 

Sequences  ;  see  Co-sequences. 

Sequentiality,  the  property  of  following  on 
in  the  train  of  points,  things  or  events. 

Serial,  relating  to  a  Series. 

Serial  Law,  The  Grand  Law  of  Universal 
Distribution  and  Succession  ;  of  Co-exist- 
ences and  Co-sequences,  in  the  Universe. 

Seriated,  arranged  in  series,  or  succession ; 
or  in  accordance  with  Serial  Law. 

Seriation,  the  constitution  of  a  Series ;  the 
state  of  being  in  Series,  or  succession. 

Sesquism  ;  see  -Ism. 

Sessamoids,  small  bones  situated  in  the  sub- 
stance of  tendons  near  certain  joints. 

Simplism  ;  see  -Ism. 

Simplistic,  that  which  relates  to,  or  takes  in- 
to account,  only  one,  or  some  few,  or  most, 
even,  of  the  elements  or  factors  which 
enter  into  any  Composity  or  Compound 
Structure,  omitting  or  neglecting  the  other 


CXll 


VOCABULARY. 


perhaps  equally  important  elements  or 
factors. 

SiKGULisM ;  see  -Ism. 

SiNGULisMus ;  see  -Ismus. 

SiKGLLoiD ;  see  -Oid. 

Situation,  distanciated  and  related  position, 
t.  923. 

SrvA,  one  of  the  persons  of  the  Hindoo  Trin- 
ity. 

Social,  that  which  relates  to  Society,  or  to 
the  community  of  men  in  Society. 

Socialism  ;  see  -Ism. 

Sociology  ;  see  -Ologt. 

SoLiDAEiTY,  the  Conditions  of  Being  which 
relate  to  Space  and  Co-existences,  not 
viewed  as  continuous  or  prolonged  in  Time ; 
the  intercomhined  relations  of  Humanity, 
making  the  Expansive  Unity  of  the  race 
as  distributed  over  the  whole  world.  See 
Continuity. 

Solidism  ;  see  -Ism. 

Somatology  ;  see  -Ologt. 

SOVEEEIGNTY  OF  THE  InDIVIDTTAL,  Doctriue  of 

The  Inherent  Eight  of  All  Men  to  be  a  Law 
unto  Themselves ;  requires  the  Limitation : 
without  Encrocbchment^  or  in  so  far  as  tJiey 
abstain  from  encroaching  on  others. 

Spacial,  relating  to  Space. 

Spaoio,  relating  to  Space,  hence  Ideal,  as 
Tempic  and  Temporal  relate  to  Time,  and 
to  Materialities. 

Spacio-,  relating  to  Space. 

Spacioid  ;  see  -On). 

Specialists,  men  devoted  to  a  single  object 
or  pursuit,  especially  in  the  Sciences,  to  a 
Single  or  even  to  Several  Domains  of  Sci- 
ence, but  narrowed,  in  their  attention,  to 
these  ;  not  imbued  with  the  General  Phil- 
osophy of  the  Sciences. 

Specialogy  ;  see  -Ologt. 

Specialoid  ;  see  -Oid. 

Speculology  ;  see  -Ology. 

Spheres,  globes  ;  Concentric  Planoids ;  Ar- 
omal  or  Spiritual  Circumambiencies,  en- 
veloping individuals  or  emanating  from 
them,  somewhat  as  the  atmosphere  is  re- 
lated to  the  earth. 

Spiralism  ;  see  -Ism. 

Spirit,  1.  Vapory,  breath-like,  gaseous  or 
etherial.  Consistency  of  matter;  aFluid,even, 
which  has  diffusive  and  stimulating  ema- 
nations or  effects ;  II.  Mind  or  Mental  Sub- 
stance in  a  similar  attenuated  diffusive  and 
radiating,  or  permeating,  condition;  III. 
An  Individualized  Mentality,  residing  in^ 


or  separated  from,  the  material  Body,  as  the 
ordinary  vehicle  and  instrument  of  mind. 
It  is  then  analogous  with  the  dynamic- 
centre-together-with-the-etherial  -  e7nanation^~ 
and -radiations  of  a  planet,  differentiated 
from  the  solid  bulk  or  body  of  the  planet 
as  such ;  which  Spirit  of  the  planet  may 
then  be  conceived  of  as  endowed  with  a 
ghostly  survivorship,  or  as  retaining  a  Per- 
sistent Bemxiinder,  after  the  dissolution  of 
the  grosser  planetary  fabric.  In  the  higher 
organismus,  called  man,  this  Sjnritual- 
Core-and-its-Halo  is  conceived  of,  from  the 
Spiritualistic  point  of  view,  as  the  more 
important  part,  as,  in  fine,  the  real  man 
himself,  of  which  all  else  are  merely  the 
accessories.    See  Persistent  Eemainder. 

Spiritism  ;  see  -Ism. 

Spiritists,  the  investigators  of  spiritual 
phenomena  in  a  material  and  external 
sense. 

Spiritual,  relating  to  Spirit  in  some  one  of 
the  several  senses  of  that  word ;  see  Spirit. 
Aerial,  attenuated,  aeroid  (like  air  or 
breath) ;  relating  to  diffusive  and  attenuated 
Matter-,  or  Mind-Substance,  and  to  move- 
ments or  activities  of  such  ;  (Lat.  spiro, 
I  BREATHE ;  scc  Fneuma.) 

Spirit-Matter,  a  more  refined  Ether. 

Spiritoid  ;  see  -Oid. 

Spirito-Ideal,  semi-spiritual,  semi-ideal. 

Spiritualism  ;  see  -Ism. 

Squarism  ;  see  -Ism. 

Stabiliology  ;  see  -Ology. 

Stand-point,  or  Standing-point,  the  men- 
tal position  from  which  one  views  a  sub- 
ject. 

Stata-motism  ;  see  -Ism. 

Static,  that  which  refers  to  Station  or  Eest ; 
see  Motic. 

Station,  Eest,  quietude,  or  quiescence,  con- 
trasts with  Motion. 

Statism  ;  see  -Ism. 

Statismus  ;  see  -Ismus. 

Stato-Concretology  ;  see  -Ology. 

Stato-Conditionoid  ;  see  -Oid. 

Statoid  ;  see  -Oid. 

Statoidism,  the  state  of  being  analogous  with 
station. 

Statology  ;  see  -Ology. 

Statu  quo,  (Latin),  the  state  in  which  (things 
are) ;  the  existing  state. 

Sternum,  the  breast-bone  or  column  of  bones 
to  which  the  long  ribs  are  attached  in 
front 


VOCABULAEY. 


CXIU 


STrauLus,  (Latin,  pi.  Stimuli),  Pricks  or 
Points,  so  applied  as  to  excite  activity. 

Steucture,  Construction,  Building,  Shape, 
Make. 

Structurology  ;  see  -Ologt. 

SuBDOMiNAXCE,  Miuor  Governing  In- 
fluence. 

SuBDOMiNANT,  govcming  in  a  minor  sense  or 
degree. 

Subject,  the  Observer  or  Thinker  in  respect 
to  his  own  interiority  or  selfhood,  which  is 
affected  by,  and  so  subjected  to  impression 
from  the  outer  world ;  see  Object. 

Subjective,  that  which  is  interior,  or  within 
tlie  mind  of  the  observer ;  that  which  re- 
lates to  Humanity  as  contrasted  with  that 
which  relates  to  the  External  Universe  at 
large, — Comte ;  see  Objective. 

SuBJECTivisMus ;  see  -Ismus. 

Sub-Nature,  the  Domain  of  Metaphysics. 

Sub-Naturismu8  ;  see  -Ismus. 

SuB-KORMAL,  normal  in  a  secondary  sense ; 
see  Normal,  t.  860. 

Subsidence,  sinking. 

Substan-ci-ism  ;  see  -Ism. 

SUBSTAN-CI-ISMUS  ;    SCC  -ISMUS. 

Substan-ci-oid  ;  see  -Oid. 

SuBSTANcivB,  relating  to  Substance  (Naturo- 
Abstract),  as-abstracted-from-its-embodi- 
ment-iu-Form,  (which  last,  when  abstracted, 
is  Sciento- Abstract.)  Substantial  relates  to 
Substance-as-embodied-in-Form,  creating 
the  Eeal  Thing ;  Substantive  relates  to  The 
Thing  so  constituted. 

SuB<TAXTivE,  adj.,  relating  to  any  Substantial 
Thing  or  Object. 

SuBST ACTIVITY,  Ecalitv,  embodied  in  Form. 

SuBSTANTisMus ;  sce  -ISMUS. 

SUBSTANTIVOID  ;    SCC  -OlD. 
SUBSTANTOID  ;    SCC  -OlD. 

Sub-stratum,  an  under-stratum,  or  layer. 

Subsumed,  taken  up  under ;  (Lat.  sub,  under, 
and  sumo,  I  take.) 

SuB-TRANscENDE^TAL,  Transccndeutal,  or 
passing  beyond  (The  Ordinary),  in  the  Ead- 
ical  Direction,  or  Direction  downward. 

SUBTRANSCENDENTALISM  ;    SCC  -ISM. 

SucoEssiONAL,  relating  to  Succession. 
SuccEssiviTT,  Succession,  Co-sequentiation. 

8 


Summation,  the  constitution  of  a  sum. 

SuPERciROUMTERENTiALiTY,  the  property  of 
being  over  and  around,  as  that  portion  of 
free  Space  which  we  see  above  and 
around  us. 

SUPERNALISM  ;    SCC  -TsM. 

Super-natation,  swimming  up  to  the  sur- 
face ;  (Latin,  Super,  Above  ;  Kato,  to 
Swim.) 

SUPERNOLOGY  ;   SCC  -OlOQY. 

SuPERSURFiciAL,  relating  to  Supersurfaces, 
and  Etheria ;  see  Universology  under  the 
vowel  a. 

SuRFACiAL ;  see  Suriicial. 

SuRFAOisM ;  see  -Ism. 

SuRFiciAL,  (or  surfacial),  relating  technically 
to  the  Geometrical  Surface.  Siiperficial^ 
from  the  Latin  Superficies,  Surface,  haa 
acquired  in  preponderance  a  more  general 
and  ideal  meaning. 

Syllogism;  see  -Ism. 

Syllogistic,  relating  to  a  Syllogism. 

Symbol,  Sign,  Type,  Emblem. 

Symbolism  ;  see  -Ism. 

Symbolology  ;  see  -Ology. 

Symmetricoid  ;  see  -Oid. 

Synchronous,  contemporaneous,  (Gr.  Syn, 
Together;  Chronos,  Time.) 

Syncrasis,  (Greek),  a  breaking  down  and 
crushing  together. 

Synstasis,  a  standing  together,  the  state 
prior  to  Analysis,  as  Synthesis  a  putting 
together,  is  the  state  subsequent  to  Analysis. 

Synstatio,  standing-together;  not  as  yet 
analyzed  or  differentiated,  relating  to  a 
primitive,  undifferentiated  state.  (Gr.  syn^ 
WITH ;  stasis,  a  standing.) 

Synthesis,  a  tmition  or  putting  together  of 
Elements  or  Parts.  Integralism ;  Trinism ; 
used  by  Comte  for  a  Constituted  or  Unified 
stage  or  order  of  Society.  (Gr.  syn,  with  ; 
tithemi,  to  put.) 

Synthetic(al),  Integrative,  conjoining,  unit- 
ing.   See  Analysis. 

Systematology  ;  see  -Ology 

Systole,  the  Contracting  Stage  of  the  Circu- 
lation ;  Contraction  of  the  Heart  and  Ar- 
teries. (Gr.  syn,  with;  stello,  to  send.) 
See  Diastole. 


i 


CXIV 


VOCAUULAKY. 

T. 


Tableau,  (French),  a  Picture. 

Tactus  EEU0ITUS,  (literally,  the  learned 
touch).  The  practical  or  cultivated  sense, 
especially  of  feeling. 

Ta  Polla,  (Greek),  The  Many,  contrasted 
with  To  Hen,  The  One. 

Techkismus  ;  see  -IsMirs. 

Teleology  ;  see  -OLoar. 

Tellubolooy  ;  see  -Oloqt. 

Temno,  (Greek),  to  cut  or  divide,  whence 
comes  Time,  as  a  derivative. 

Tbmpekamentology  ;  see  -Oloqy. 

Tempic,  relating  to  Time. 

Tempism  ;  see  -Ism. 

Teiiporal,  relating  to  Time. 

Tempoid  ;  see  -Oid. 

Tempoeoid  ;  see  -Oid. 

Tkndential,  that  which  tends,  strains  or 
reaches  out  towards  ;  t.  31,  p.  19. 

Term,  an  End,  a  Period,  an  Expression,  (t. 
580.) 

Terminal,  that  which  relates  to  Ends  or  the 
End.    (Lat.  Terminus,  an  End.) 

TiRMiNATioN,  that  part  of  a  word,  in  Etymol- 
ogy, which  follows  the  root  and  ends  the 
word,  with  or  without  a  connecting  vowel 
between  it  and  the  root. 

Terminus,  (Latin,  pi.  termini),  End,  Point 
of  Arrival. 

Tertiism  ;  see  -Ism. 

Teetiismus  ;  see  -Jsmus. 

Text,  1.  The  main  Web  of  Discourse,  upon 
which  a  Commentary  or  Annotation  is 
made ;  2.  A  particular  single  Paragraph  of 
the  text  in  the  larger  sense. 

Theocracy,  that  Style  of  Human  Govern- 
ment in  which  God  is  directly  recognized 
as  the  Governor ;  or  a  State  so  governed. 
(Gr.  Theos,  God  ;  JTratos,  Power.) 

TReologica-Metaphysical,  relating  to  the 
joint  Domain  of  Theology  and  Metaphysics. 

Theology  ;  see  -Ology. 

Theemotics,  the  Science  which  treats  of  the 
Laws  of  Heat. 

Thesis,  the  Subject-Matter  of  some  discus- 
sion.   (Gr.  tithemi,  to  put.) 

Thet,  Thiit  which  is  first  laid  down,  as  a 
basis,  with  which  some  Counterpart  is  then 
to  be  contrasted.     (Gr.  tithemi,  to  put.) 

Thiokth,  The  Third  Dimension,  irrespective 
of  the  plus  or  minus  quantum  of  Extension ; 


an  idea  quite  distinct  from  Thickness  as 
the  plus-quantum  of  extension,  in  tliis 
dimension,  (t.  821.) 

Thinking,  Thing-ing,  the  ideal  or  mental  de- 
lineation and  constitution  of  things. 

Tholus,  (Latin),  the  roof  of  a  temple ;  the 
superior  columnar  part  of  a  dome. 

Thorax,  the  Chest,  containing  the  Heart  and 
Lungs. 

TiKiwa;  (Tee-kee-wah),  the  New  Scientific 
Universal  Language,  derived  from  Uni- 
versology ;  the  same  as  Alwato,  which  see. 
21  means  Unition,  and  Ki  Division. 
These  two  ideas  are  the  most  abstract  ex- 
pressions of  Unism  and  Duism,  the  Fun- 
damental Principles  of  Universal  Being. 
Wa  is  the  root-word  which  means  Speech 
or  Language.  Ti-ki-wa  means,  therefore, 
the  Language  derived  from  Abstract  Uni- 
versal Principles.  (The  Accent  in  this  and 
other  Alwaso  words,  is  variable,  ad  libitum, 
to  bring  out  more  distinctively  the  Differ- 
ent Elements  of  Meaning.  It  is  Em-phasis 
within  the  word.  If  requisite,  the  accent- 
mark  is  written.)  TiJclwa  is  thus  a  tech- 
nical or  philosophical  name  for  the  new 
language,  but  Aiwa,  or  Alwato,  The  All- 
Speech,  or  All-Speech-Thing,  is  the  better 
popular  name,  as  it  is  more  easily  explain- 
ed, and  is,  perhaps,  more  euphonious. 

Alwato  or  Tikiwa  is  based  on  the  dis- 
covery that  every  Articulate  Sound  of  the 
Human  Voice  (more  vaguely  this  is  true  of 
all  sounds)  is  inherently  charged,  by  Nature 
herself,  with  a  Definite  Meaning ;  that  these 
Meanings,  so  inhering  in  the  Universal 
Alphabet,  (the  Elementary  Sounds,  Vowels 
and  Consonants,  of  Existing  Languages, 
sifted  and  unified,  alphabetically),  are  The 
Most  General  Tlioiights  of  the  Mind,  and,  at 
the  same  time.  The  Most  General  Elements 
of  External  Creation,  and  so  of  All  Being 
whatsoever ;  (the  Ideological  Alphnbet  arid 
the  Ontological  Alphabet,  respectively); 
and  that,  consequently.  Words  built  by 
combining  the  Letters  representing  the 
Sounds  of  the  Universal  {Langva/je-)  Al- 
phabet are  the  natural  and  proper  Nam- 
ings  of  Thoughf.s  and  Ol^ects  formed  by 
the  corresponding  Combinations  of  the 
General  Elements  of  Thought  and  the  Gen- 


VOCABULARY. 


CXV 


I 


eral  Elements  of  Being  into  the  Pabtiotjlab 
Thoughts  and  Objects  so  named  ly  these 
NATURAii  Words.  (See  t.  203,  and  Intro- 
duction, p.  xviii.) 

The  elaborate  exposition  of  the  outwork- 
ing of  this  discovery  would  fill  many 
volumes ;  will  occupy  m  great  prominence 
the  labors  of  the  University  for  many  years, 
and  will  be,  in  a  sense,  the  central  occu- 
pation of  all  thinkers  in  all  coming  time, 
as  the  labor  is  infinite  and  inexhaustible, 
or  only  to  be  measured  (in  its  details)  by 
the  extremest  possible  development  of  the 
human  mind.  No  attempt  will  be  made,  in 
this  abridged  encyclopedic  definition,  to  do 
more  than  to  render  intelligible  the  Prin- 
ciple of  Word-building  here  indicated,  and 
to  direct  attention  somewhat  particularly 
to  the  Parallelism  of  Development  in  differ- 
ent Spheres. 

A  sufiicieni  preliminary  account  of  the 
Vowels,  and  their  Natural  Meanings  (with 
some  allusion  to  the  Consonants)  is  found 
under  Universology  (in  this  Vocabulary), 
which  see.  The  Ambigu's  (h,  y,  w,)  are 
defined  under  Theology.  It  remains,  at 
this  point,  to  exhibit,  a  little  more  at  large, 
the  nature  of  the  Consonants.  I  refer 
for  the  fuller  statement  of  all  this  subject, 
and  for  the  proofs,  to  "  The  Primary  Synop- 
sis of  Universology,"  "  The  Alphabet  of 
the  Universe,"  "  The  Universal  Alphabet," 
and  other  subsequent  works. 

The  Vowels  collectively  denote  (Plasmal) 
Eealitt.  The  Consonants  denote  Limi- 
tation. The  Thin,  Light,  or  Abstractoid 
Consonants,  t,  k,  p,  (th,  tsh),  sh,  s,  f,  de- 
note Abstract  Limitation — Mathematical. 
The  corresponding  Thick,  Heavy,  or  Con- 
cretoid  Consonants,  d,  g,  b ;  (dh,  j),  zh, 
z,  V,  denote  Concrete  Limitation,  which 
is  Bodies  or  Concrete  Things  (JEneral^ 
Vegetable,  or  Animal.)  Of  the  remaining 
Consonants,  (Liquids)  m,  n,  ng  denote 
Extensional  Inclusion,  The  Plus,  Minus, 
and  Eqtiation  (or  mean  Term)  of  Mathe- 
matical Generalization,  and  so  the  Logic  of 
Being ;  and  1,  r ,  denote  Eates  of  Velocity  in 
Motion,  the  Plus  and  MiniLS  of  Movement. 

In  detail  t  is  Position ;  tsh  Extension  as 
Indeterminate  Stretch,  Jc  Figure  or  Cut,  th 
Pivot,  and  p  Hinge  (Ctirdination,  Cardinal 
Limitation);  sh  Dispersion,  s  Collection, 
and  f  Operation,  as  the  hinging  (or  win- 
nowing) relationship  of  Diffusion  and  Col- 


lection ;  d  is  Eesisting  Solidity,  j  Mixture, 
g  Force,  dh  Head  with  Halo,  as  the  Sun, 
b  Body  ;  zh  Concrete  Dispersion  as  of  the 
Tree,  Vegetism,  z  Concrete  Ee-combina- 
tion,  as  The  Animal,  of  a  Diversity  of 
Organs,  v  Life,  Physiological  Vitality. 
m  means  Great,  Much,  Out,  Pliis  ;  n  Small, 
Little,  In,  Minus  ;  iig  means  Indifference, 
Neutrality,  Mean  Term,  Equation.  lu 
means  Longness,  Continuity,  Unbroken- 
ness,  V\'holeness,  Slowness,  Lentitude, 
^/iM5-Movement ;  r  means  Shortness,  So- 
lution of  Continuity,  Brokenness,  Part- 
ness,  Quickness  or  Violence  of  Movement, 
Velocity,  Plus-Movement. 

In  accordance  with  the  model  and  ex- 
ample of  Word-building,  here  more  prop- 
erly suggested  than  exhibited,  millions  of 
words,  which  will  be  virtually  self-defin- 
ing, may  and  will  be  formed,  so  soon  as  the 
machinery  of  their  construction  is  acquired 
by  the  world.  The  process  of  constructing 
them,  or  the  mere  sight  or  hearing  of  them 
when  constructed,  will  educate  the  thought, 
and  force  the  mind  into  an  infinite  number 
of  new  and  hitherto  unthought-of  discrimi- 
nations, both  in  the  direction  of  the  broad- 
est generalizations  and  of  the  most  subtle 
and  exact  minutiae  of  particularity.  Word- 
building,  by  this  method,  offers,  as  it 
were,  a  special  gymnastic  for  every  distinct 
fibre  of  the  mind,  somewhat  like  an  appa- 
ratus of  the  Movement-Cure  for  the  body, 
which  should  be  so  exquisitely  contrived 
that  it  should  be  precisely  fitted  to  bring 
every  fibrilla  of  every  muscle  into  distinct, 
varied,  and  healthy  action,  in  exact  accor- 
dance with  its  most  intimate  nature  and 
adaptations. 

This  wonderful  inherent  potency  of 
speech  itself,  7iot  merely  to  serve  the  pur- 
poses of  thought,  when  thought  has  been  in- 
dependently excited,  but  to  be  the  chief  m^ans 
of  exciting  it,  infinitely  beyond  any  past 
conception  of  the  possibilities  of  the  subject, 
is  the  special  revelation  of  the  New  Uni- 
versal Science  as  it  applies  within  the  de- 
partment of  Language.  And,  what  it  ac- 
complishes in  this  department  is  an  exact 
image,  a  precise  modelic  illustration  of  what 
it  does  or  is  competent  to  do,  for  every  sphere 
of  T^iought  and  Being.  In  Human  Society, 
for  example,  it  will  scrupulously  thread 
every  aspect  of  possible  human  affections 
and  relations,  as  also  of  individual  character. 


CXVl 


VOCABULARY. 


or  again,  in  a  "word,  it  will  radically  ex- 
haust whatsoever  Domain. 

Thus,  Uiiiversology  not  only  classifies 
and  explains  the  Actual  Creation,  but  it 
previses,  potentially,  or  to  the  extent  of  our 
mental  ability  to  apply  its  Principles,  all 
Creation  which  is  possible  in  the  Nature  of 
Things.  Given  the  Principles  of  this  Sci- 
ence together  with  the  Conditions  at  any 
point  in  time,  which  may  be  assumed  as 
The  Beginning,  and  the  Actual  World  in  all 
its  Details  might  have  been  wrought  out 
as  the  Logical  Necessity,  and  with  Mathe- 
matical certainty,  by  a  mind  competent  to 
the  task  of  the  legitimate  application  of  the 
Principles  to  the  Conditions ;  and  this 
without  essentially  contravening  the  Freedom 
of  the  Will  of  any  Individual  involved 
in  the  process,  who  should  be  so  devel- 
oped AS  to  be  in  Haemony  with  Uni- 
versal  Nature,  or  otherwise  apprehended 
and  stated,  with  The  Will  of  God. 

We  are  thus  conducted  to  tlie  old 
and  vexed  question  of  Fixed  Fate  and 
Freewill,  which  can  hardly  receive  its 
ultimate  solution  in  a  single  paragraph, 
unless  the  following  statement  can  be  ac- 
cepted as  such  :  All  Eational  Beings  are, 
as  to  their  Inmost,  perfectly  identified  with 
all  other  Eational  Beings,  or  have,  in  other 
words,  their  root  in  God.  This  is  The  Un- 
ISMAL  Aspect  of  their  Being.  Their  Diver- 
sities or  Contrasted  Individualities  belong 
to  the  Divergent  Development  of  Universal 
Being  outward  and  away  from  this  Centre, 
constituting  the  Individual  Proprium  of 
each,  (except  in  respect  to  the  Central  or 
Pivotal  Monad  who  fills  the  position 
which  we  instinctually  assign  to  God.) 
This  Divergency  into  Individual  Wills  is 
The  DuisnAL  Aspect  of  the  Eational  Uni- 
verse. 

Hence,  the  apparent  or  external  Individ- 
ual Will,  when  being  constrained  by  the 
operation  of  Universal  Law,  is  only  con- 
strained in  respect  to  the  Individual's 
outer  or  {seemingly)  Natural  Will,  while  at 
the  same  instant  he  is  being  ruled  in  ac- 
cordance with  his  own  Inmost  Consent  and 
(more  Interiorly  Natural)  Volition,  which 
his  Outer  Consciousness  may  not  for  the 
time  be  deep  enough  to  penetrate  and 
recognize.  Conversion  to  God,  or  the  Ke- 
conciliation  of  God  and  Man,  is,  therefore, 
simply  the  Interiorization,  and  the  Univer- 


sal Expansion  thence  of  the  Individual 
Human  Soul,  met  and  corresponded  to  by 
the  Exteriorization,  in  turn,  of  The  Divme, 
and  the  permanent  establishment  of  its 
centred  authority  ("  The  Influx  of  the  Holy 
Ghost,"  "  The  Love  of  God  shed  abroad  in 
the  Heart,")  in  his  individual  Proprium. 
This  is  the  Eegeneration  of  the  Selfhood. 
It  is,  in  other  words,  the  Individual's 
discovery  and  acceptance  of  his  own  higher 
Unity  with  the  Central,  and  so  with  the 
Universal,  Goodness  aud  Truth  of  all  Be- 
ing. The  Freedom  of  his  Will  is  thus  vin- 
dicated in  its  reconciliation  with  the  Di- 
vine Will,  as  being,  in  very  deed,  more 
truly  his  own  Will. 

lliis  is  then  the  Teinismal  or  Harmonic 
Stage  {the  Perfected  Aspect)  of  Eational  De- 
velopment. At  this  point,  the  Theistic,  the 
Pantheistic,  and  the  Atheistic  Conceptions 
come  into  perfect  accord  with  each  other, 
and  will  only  remain  as  "  The  Personal 
Equation"  of  the  different  observers  in 
the  same  field,  the  leanings  or  preferences 
of  different  organizations  for  diverse 
methods  of  the  statement  of  phenomena,  in 
respect  to  the  essence  of  which  all  the  par- 
ties to  the  old  controversy  will  come  sub- 
stantially to  agree.  The  Morality  deduced, 
or  the  Eeligion  of  the  Life,  will  be  identical 
with  all.  Such  is  the  Grand  Eeconcilia- 
TioN  which  Science  tenders  to  the  conflict- 
ing Eeliglous  Sentiments  of  Mankind,  in 
the  creed  of  The  New  Catholic  Church; 
The  Grand  Spiritual-Eational  Univariety  of 
Being.  See  Psychology,  Theology,  Uni- 
versology. 

Tissues,  the  organized  substances  of  which 
the  animal  or  human  body  and  vegetables 
are  composed. 

To  Hen,  (Greek),  The  All. 

Tonic,  the  Keynote  from  which  a  tune  takes 
its  departure  in  music,  and  by  which  the 
time  is  regulated. 

To  Pleres,  (Greek),  The  Plenum,  that  which 
fills  a  Space. 

Torso,  Trunk  of  the  Body. 

Tout  ensemble,  (French),  The  totality  or 
Conspectus. 

Trait  d' Union,  (French),  a  lengthwise  con- 
necting line. 

Transcend,  (Verb),  to  rise  above ;  to  assume 
the  position  from  which  to  look  down  upon 
a  subject  from  a  higher  point  of  view  ;  as 
in  the  political  doctrine  of  "  The  higher 


VOCABULARY. 


CXVll 


Law,"— SewarJ.    (Lat.  tranSj  oveb  or  be- 
yond, aud  scando,  go,  or  to  ascend.) 

TBAN;iCENDENTAL ;  See  Transccnd,  aud  Trans- 
cendentalism. 

Tbakt-^cendektalism  ;  see  -Ism. 

Teaxscendental  Science,  Science  logically 
derived  from  Necessary  Principles. 

Transition,  a  passing  over  from  one  state  to 
another.  (Lat.  transy  aceoss,  ovee,  and 
ire,  TO  GO.) 

Transitional  ;  see  Transition. 

Tbeism  ;  see  -Ism. 

Tre-unism  ;  see  Tri-unism,  under  -Ism. 

Tei -dimensionality,  the  state  of  having 
three  dimensions,  called  "Length,  Breadth, 
and  Thickness  ;"  extension  in  all  the  Three 
Dimensions,  Length,  Breadth,  and  Thiekth. 

Trigrade,  developed  in  three  Steps  or  De- 
grees.     (Lat.    Tresy    Three  ;    Gradus^ 
Step.) 

Trigrams,  Triangular  Figures. 

Trinism  ;  see  -Ism. 

Teinisma,  Triuism,  specifically  in  the  elabo- 
rate or  concrete  sense,  as  Real  Being  ;  dis- 
criminated in  kind  from  the  Abstract  and 
Elementary  Principles,  Unism  and  Duism, 
(c.  1,  t.  203.) 

Trinismal  ;  see  -Ismal. 

Trinismic  ;  see  -Ismio. 

Trinismus  ;  see  -Ismus. 

Trinoid  ;  see  -Oid. 

Tri-sected,  cut  in  three,  meaning,  usually, 
cut  or  divided  by  three  planes  at  right  angles. 

Tri-section,  the  operation  of  trisecting,  or 
the  state  of  being  trisected. 

Trito-Christian,  relating  to  the  Third  and 
Final  Christian  Dispensation,  or  more 
largely,  to  the  New  Catholic  or  Ultimate  Ke- 
ligious  Career,  now  about  to  commence  in 
the  World,  to  result  from  the  Reconcilia- 
tion and  intelligible  and  perfect  Harmony 
of  Rationality  and  Faith  ;  of  Scientific  Cer- 
tainty or  Knowledge  with  Intuition,  In- 
spiration, and  Revelation  ;  or  again,  in 
other  words,  of  the  Bevelation  through  Sci- 
ence of  this  day,  with  the  Bevelation  through 
the  Influx  of  the  Divine  Spirit  of  the  Past ; 
this  Reconciliation  and  Harmony  to  be 
effected  through  the  subtle  Analysis  aud 
Analogies  of  Universology.  See  Proto- 
Christian,  and  Deutero  -  Christian.  (Gr. 
Tritos,  Third.) 

Trito-Christianism  ;  see  -Ism. 

Teito  Chbistianismus  ;  see  -Isaius. 


Teitogenea,  (—  Field),  the  doctrine  of  the 
origin  and  distribution  of  things  in  tri- 
grade scale.  (Gr.  ires,  {tritos),  three, 
(third)  ;  ge)ios,  kind,  or  sort.) 

Trito-Eeligionism  ;  see  -Ism. 

Trito-Eeligionismus  ;  see  -Ismus. 

Teito  Social  ;  relating  to  the  Trito-Societis- 
mus,  or  Third  Grand  Stage  in  the  Devel- 
opment of  Human  Society. 

Trito-Societism  ;  see  -Ism. 

Teito-Societismus  ;  see  -Ibmus. 

Tri-Unism;  see  -Ism. 

Type,  a  Model,  Pattern,  or  pivotal  and  sample 
Entity  of  any  kind.     See  Organic  Type. 

Typical,  relating  to,  or  derived  from  a  Type. 

Typical  Plan  ;  see  Ideal  Typical  Plan. 

Type- Form,  (Ideal,  Transcendental),  the 
Pattern  in  pure  ideal  conception  to  which, 
any  Object,  Organism  us  or  Scheme  of  Be- 
ing whatsoever,  tends  to  conform ;  or  from 
which  it  may  be  conceived  of,  ideally,  as 
having  taken  its  departure ;  constantly  in- 
timated, but  never  actually  imitated,  by 
the  Actual  or  Natural  Forms  involved  in 
the  Organismus,  however  typical,  in  the 
sense  of  reigning  or  predominant,  these 
Actual  or  Natural  forms  may  be.  The 
Transcendental  or  Highest  and  true  Scien- 
tic  Ideal  Type-Form  embodies  the  -Ism 
rather  than  the  -Ity ;  (see  -Ism.)  As  re- 
cently expounded  by  Taine,  the  aim  of 
ar^i«iw! production  is  "to  represent  some 
qualUy  of  objects  in  a  more  impressive 
manner  than  is  done  by  the  Objects  them- 
selves ;"  that  is  to  say,  to  abstract  an  At- 
tribute, or  Quality,  or  Tendency,  or  Rela- 
tion, even,  and  to  re-eml)ody  it  in  an  Ideal 
Object,  distinct  from  any  real  object,  but 
more  replete  with  the  Spirit  of  the  given 
Aspect  of  Being.  This  is  precisely  what,  in 
Science,  furnishes  Ideal  Type-Forms  ;  so 
that  the  Highest  Science  and  the  Highest 
Art  concur.  As  Professor  Richard  Owen 
recently  observes,  with,  1  think,  no  more 
than  a  due  amount  of  critical  severity :  It 
implies  a  certain  degree  of  obtuseness  to 
confound  this  idea  with  Type-Form  in  the 
lower  or  less  Transcendental  sense,  as 
merely  the  sample-instance  among  the  Real 
Objects  of  a  given  Species  or  Class ;  (t.  166, 
and  Commentary  ;  t.  1053,  and  Commen- 
tary) ;  see  Ideal  Typical  Plan.  Type-Forms 
are  of  three  kinds.  Initial,  Medial  or 
Middle,  aud  Final ;  (t.  1051,  1054.) 


CXVIU 


VOCAEULAKY. 
U. 


Ultimates,  Finalities,  Outer  Ends,  region  of 

Kesults. 

rLTIMATOID  ;    866  -OlD. 

Ultranalysis,  the  deeper  and  more  rad- 
ical analysis,  like  sub-soiling,  in  agricul- 
ture. 

TJltba-analttical,  relating  to  Ultranalysis. 

Ultba-Indcctive,  beyond  the  first  and  im- 
mediate result  of  Induction. 

Ultra- Nature  ;  see  Sub-Nature. 

Uni-dimensionautt,  extension  in  a  single 
dimension,  as  Length  or  Breadth. 

Uni-dieectional,  extending  in  a  single  di- 
rection. (Lat.  TJnus^  One,  and  Directio, 
Direction.) 

XJni-lateral,  One-sided.  (Lat.  Uhus,  One  ; 
Lotus,  Side.) 

TJNi-MORpmo,  having  relation  to  Outline,  and 
so  to  Form  and  Quantitative  Discrimi- 
nations, as  contrasted  with  Plurimorphio 
Limitation.  Unimorphio  Configuration, 
the  Primary  and  General  OutUne  of  Ob- 
jects, as  differing  from  Plurimorphio 
Configuration,  the  Minute  Configuration 
within  the  panels  or  interspaces  of  the  Out- 
line. For  example,  the  Unimorphic  Con- 
figuration of  the  Presentation  made  by  an 
Edifice  consists  of  the  Base-Line,  the  Up- 
right Lines  at  the  Angles  or  Edges,  the 
Slant  of  the  Roof,  the  Outline  of  the 
Grand  Openings,  the  Windows  and  Doors, 
etc.,  the  Interspaces  bemg  regarded  as 
uniform,  or  destitute  of  Morphic  Variety ; 
while  the  Plurimorphio  Configuration  re- 
lates to  the  Seams  between  the  Blocks  or 
Bricks,  between  the  Clapboards,  Shingles, 
etc.,  the  Lines  of  Color,  of  the  Fiber,  even, 
of  the  Materials,  etc.,  which  are  perceived 
on  closer  inspection  to  variegate  the  inter- 
spaces of  the  Outline,  themselves.  So,  in 
respect  to  the  Human  Body,  the  Unimor- 
phic Configuration  consists  of  the  general 
Contour,  of  the  grand  Divisional  Lines  as 
the  Median  Line,  (Linea  Alba),  and  the 
Line  of  the  Girdle,  of  the  Breaks  at  the 
Joints,  etc. ;  and  the  Plurimorphic  Configu- 
ration consists,  on  the  contrary,  of  the 
wrinkles  on  the  Surface,  the  Light-and- 
Shade  Lines,  the  Lines  of  Difference  be- 
tween the  Tissues,  etc.  The  Difference  is 
like  that  between  General  Anatomy  and 
Minute  Anatomy  or  Histology.     Strictly 


and  scientifically  defined,  Unimorphic  Con- 
figuration holds  the  same  relation  to  Pluri- 
morphic Configuration  witliiu  the  Abstrac- 
tismus,  or  the  total  Morphismus  of  Being, 
(which  they  divide  between  them),  as  that 
wlidch  the  Inorganic  World  (The  Inorganis- 
mus)  holds  to  the  Organic  World  (The  Or- 
ganismus)  within  the  Concretismus,  or 
total  Corporismus  of  Being,  (which  they 
in  turn  divide  between  them.)  See  Pluri- 
morphology,  under  -Ology,  and  the  rela- 
tion of  FausH  to  Fauski,  and  of  Bauski  to 
Vauslci,  under  Psychology  (under  -Ology), 
and  Tikiwa. 

Unimorpholoot  ;  see  Uni-mobphio  ;  -Ology. 

Unipunctism  ;  see  -Ism. 

Unism  ;  see  -Ism. 

Unismal  ;  see  -Ismal. 

Unismic  ;  see  -Ismic. 

Unitary,  what  relates  to  Unity, 

Unitary  Law  ;  see  Law. 

Univariant,  that  which  combines  an  Aspect 
of  Unity  on  the  one  hand  with  an  Aspect 
of  Variety  on  the  other. 

Univariety,  the  Combination  or  Combined 
Eesult  of  Unity  and  Variety ;  the  Cardin- 
ism  or  hinge- wise  relationship  of  Unity 
and  Variety,  or  of  Sameness  and  Differ- 
ence, in  The  Complex  Totality  of  Being, 
which  is  the  type  of  existence  in  every  sphere. 
Infinite  Variety  in  Unity  (or  Unity  in  Va- 
riety), of  which  the  least,  lowest,  most  simple, 
elementary  and  all-inclusive  instance  is  the 
Cardhiation  of  Unism  and  Dtjism  in  the 
Composite  Teinism  of  all  reality;  see 
these  terms  under  -Ism,  and  t.  203-3.  See 
also  Cardinism,  Pivoto-Integralism,  under 
-Ism,  and  Universology,  (letter  p),  under 
-Ology.  Words  of  this  type  of  structure 
and  meaning  (like  Univariety)  are  what  is 
meant  by  the  lacking  Third  Terms  of  Ex- 
isting Languages  and  habits  of  thought, 
(c.  3,  t.  226),  both  our  languages  and  our 
thoughts  having  been  hitherto  simplistic. 
The  words  Trinity  and  Triunity  are  the 
best  instances  of  words  of  this  class  hereto- 
fore existing.  Alwato  will  abound  in  such 
words,  hinged  or  complex  in  Meaning  and 
Structure.  Simplists,  persons  whose  order 
of  mind  or  development  is  Simplistic, 
(monotypie),  are  closely  related  to  Simple- 
to7is,  the  good  old  Anglo-Saxon  term  spon- 


VOCABULAEY. 


CXIX 


taneously  evolved  to  denote,  upon  the 
lower  01'  common  plane,  the  absence  of 
that  complexity  or  many-sideness  (poly- 
typism)  of  mentality  which  will  character- 
ize pre-eminently  the  more  Highly  Differ- 
entiated Humanity  of  the  Future.  The 
world  will  take  a  new  degree  in  its  in- 
tellectual expansion,  elevation  and  power, 
from  the  time  that  its  habitual  thougths 
demand  the  existence  of  terms  of  the  Un- 
variant  order.  Phonetically  they  will  be 
constituted  (Alwali)  by  the  use  of  the 
Labial,  or  Lip-Consonant-Sounds.  The 
Lowest   Savages  talk   entirely  from    the 


Throat ;  we  have  arrived  at  the  Middlo- 
mouth,  with  a  slight  addition  of  the  Lip- 
Sounds;  "the  Coming  Man"  will  talk,  in 
preponderance  at  the  Lips,  and  will  think 
in  accordance,  with  the  doubleness  and 
pliancy  of  aspect  so,  symbolically,  implied. 

Univebsaloid  ;  see  -On> 

Univeesism  ;  see  -Ism. 

Universology  ;  see  -Ology. 

Univeesological  ;  see  -Oloqical. 

Unoid  ;  see  -Oid. 

Unscientized,  not  rendered  or  made  scienti- 
fic or  exact. 

Ukanology  ;  see  -Ology. 


Vacuum,  Space  devoid  of  any  Plenum  or 
Substance  contained. 

Variant,  having  and  exhibiting  Variety  or 
Differentiation,  from  the  Environment, 
and  as  between  the  Parts,  Properties,  As- 
pects and  Relations.  ' 

VEQETi3M,thePrinciple  embodied  in  and  sym- 
bolized by  the  Tree,  or  Plant,  or  the  Vege- 
table Kingdom  at  large ;  Vegetable  Life  as 
distinguished  from  Animal  Life. 

Vertebra,  (Latin,  plural  vertebrae),  an  indi- 
vidual short  bone  of  the  back-bone  or  ver- 
tebral column. 

Vertebrate,  possessing  an  interior  back- 
bone. 

Vesicle,  a  little  vessel. 

VicE-VERSA,  (Latin),  in  the  reversed  order. 


Vis  A  TERGO,  (Latin),  Compulsion,  force  from 

behind.' 
ViscERisM ;  see  -Ism. 
ViscERisMAL ;  see  -Ismal. 
VisoERisMic  ;  see  -Ismio. 
ViscERisMus ;  see  -Ismus. 
Vishnu,  one  of  the  persons  of  the  Hindoo 

Trinity. 
Vitelline,  pertaining  to  the  Yolk  of  an  Egg. 
Vocabulary,   Dictionary,  Glossary.    (Latin 

Vocabulum,  a  Word.) 
Volume,    Space   occupied  by  any  enclosure 

having   the    Three    Dimensions,   Length, 

Breadth,  Thickth  ;    the  same  relatively  to 

these    three  dimensions,   which  Area   is 

relatively  to  the  first  two. 


Wedgism;  Bee  -Ism.  "Word,  The,  the  JOogos  of  Plato  and  St.  John, 

Wisdom,    The     Supreme    Intelligence-Ele-  The  Scriptures— Swedenborg. 

ment  of  the   Mind;    the  Counterpart  of 

"  Love,"— Swedenborg. 


Zbeoism,  The   Principle  embodied  in  and       The  Spirit  of  Negativity  or  Nothing ;  see 
symbolized   by   the    mathematical   Zero;       Negatism. 

ZuNos  Logos  ;  see  Koinos  Logos. 


CHAPTER    I. 


GENERAL  DISTRIBUTION  OP   THE    SUBJECT. 

Text,  Primary  Distribution. — Man  and  tlie  Worid,  the  Compound  Universe, 
p.  1.  Definition  of  Universology,  3.  Impression  and  Expression,  6.  Considera- 
tions upon  the  Division  of  the  External  Universe  in  respect  to  Time  and  Space,  6. 
Nature,  Science,  and  Abt,  7.  PHiLosopny,  Science,  and  Religion,  9,  Phi- 
losophy OF  Integralism,  10.  Sentiment,  Dogma,  Religious  Conduct,  15. 
Mind,  Matter,  Movement,  16.  Analogies  between  Philosophy,  Religion,  etc.,  17. 
Grand  Subdivisions  of  Science,  18.  Tendential  and  Repetitive  Correspon. 
D^Nca,  19.  Comte's  Distribution  of  Sociology,  20.  The  Ethereal  or  Spiritual 
Cosmos,  23.  Cosmology,  Pneumatology,  Anthropology,  33.  Typical  Table 
OF  THE  Universe,  23.  Analogy  between  the  Human  Body  and  Human  Society 
contrasted  with  Comte's  Sociological  Distribution,  27.  Divergent  and  Conver- 
gent Individuality,  29.  Warren,  Comte,  and  Fourier  contrasted,  30.  Their 
relation  to  Universology,  the  Sciento-PhUosopMc  Revelation  of  the  Law  of 
God,  34.  Swedenborg  as  representative  of  the  Pneumatological  Domain ;  the 
Spiritists  and  Spiritualists,  37.  Tendency  of  Modern  Science  to  the  recognition 
of  the  Spiritual  Constitution  of  Matter  ;  Profs.  Henry  and  Loomis ;  Reichenbach 
and  Faraday,  38.  Hickok,  Mill,  39.  Universology,  the  Grand  Reconciler  of 
all  forms  of  Thought,  as  Components  of  One  Compound  Truth,  the  Culmination 
of  God's  Revelation  and  the  Harmonizer  of  Conflicting  Systems  of  Doctrine,  41. 
General  Results  of  Universology,  44.  Morality  a  Positive  Science,  44.  Social 
Integralism  and  Pantarchism,  44.  Swedenborg's  Grand  and  Divine  Man,  45. 
Terminal  CoNVE?iSioN  into  Opposites,  46. 

JAst  of  Diagrams.  No.  1.  Correspondential  Relationship  between  Man  and  the 
World,  p.  3.  No.  3.  Enlarged  and  modified  view  of  Diagram  No.  1.  Typical 
Tableau  of  the  Universe,  34. 

Commentary,  The  use  of  the  term  JJnnersology  explained  and  justified,  p.  3. 
The  Antithetical  Repetition  of  the  Lowest  in  the  Highest,  3.  Or- 
dinary Literary  Rules  transcended  by  the  Higher  Laws  of  Criticism  revealed  in 
Universology  itself,  4.  Indefiniteness  of  Physiology  and  Biology  and  other  Sci- 
entific Designations ;  more  accurate  Designations  suggested,  4.  Spirit,  &c.,  6. 
Substitution  of  the  new  term,  Echosophy,  for  "  Positive  Science"  explained,  9. 
Explanation  of  the  arrangement  of  Tables  and  Diagrams,  11.  Logic  defined,  12. 
On  Typical  Table,  34.  Nomenclature  of  Universology,  26.  The  Governing 
Prerogative  of  the  Reason,  35.  Use  of  the  word.  Inexpugnable,  41.  AUusion  to 
the  establishment  of  "  The  Church  Universal,"  43.  Typographical  freedom  exer- 
cised in  the  quotations  from  other  authors,  45. 

Annotation,  Sociology  and  Ethics  defined  ;  the  Science  of  Rehgion,  6.  Comte's 
Objective  and  Subjective,  21.    The  Features,  Heart,  Figure,  and  Gesture,  25. 


2  Ai!TTHROPOLOGY  A]^D   COSMOLOGY.  [Ch.  I. 

1.  The  Universe,  as  concretely  enibodied,  divides  most  osten- 
sibly into  Man  and  The  Woeld. 

2.  The  World  is  a  Basis,  Pediment,  or  Footstool ;  Man  is 
the  Statue,  Image  or  Eidolon  erected  npon  it. 

8.  The  Science  of  the  whole  Universe,  I  denominate  Uni- 

VEESOLOGY.      C.  1-9. 

4.  The  two  grand  Departments  of  Universology  correspond- 
ing with  Man  and  the  World  as  Departments  of  the  Universe, 
I  denominate ;  1.  Ais-theopology  (Gr.  AntTiropos,  Maist,  and 


Commentary,  Text  3.  1 .  The  term  Universology  is  liable  at  once  to  meet  the 
criticism  of  Purists  in  language,  on  the  ground  of  Hybridity  (as  from  the  Latin 
Uhiversum  and  the  Greek  Logos).  The  corresponding  word  Sociology  has,  how- 
ever, completely  overcome  this  objection,  and  established  itself  in  scientific 
parlance.  The  greater  intelligibility  of  Universology  over  Pantology  with  non- 
classical  readers  has  determined  me  to  the  use  of  the  term,  and  the  same  prin- 
ciple of  decision  will  be  found  presiding  frequently  over  my  choice  of  terms ;  so 
much  so,  perhaps,  as  to  form  a  feature  of  the  work.  This  is  apart  from  a  philo- 
sophical defense  which  might  be  made  of  hybridity  generally  as  a  means  of 
ultimately  ennobling  language,  instead  of  corrupting  or  degrading  it.  The 
question  is  the  same  as  that  of  the  effect  of  the  commingling  of  all  nationalities 
in  the  constitution  of  American  Society,  as  against  the  older  and  more  "  respect- 
able" idea  of  guarding  the  national  purity  of  blood.  Each  party  in  all  such 
controversies  represents  one  side  of  the  truth,  as  will  be  taught  in  the  Text. 

2.  Other  criticisms  of  a  similar  kind  on  literary  grounds  may  as  well  be  anti- 
cipated and  forestalled.  A  very  free  use  will  be  made  throughout  the  present 
work,  and  other  works  to  follovr  and  accompany  it,  of  Capitals  and  other  Tyjjo- 
graphical  Appliances  for  the  emphasis  of  particular  words  and  phrases.  This 
is  also,  I  am  well  aware,  in  derogation  of  the  current  and  common-place  literary 
rules.  This  system  is  not  adopted,  however,  through  ignorance  of  those  rules, 
nor  without  thoroughly  considering  the  relative  advantages  of  abiding  by,  and 
of  transcending,  them.  Tlie  Kew  Science  will  itself  contain  and  teach  the 
Principle  in  accordance  with  which  the  decision  has  been  made. 

3.  It  will  show  that  there  are  three  stages  of  development  in  all  tilings,  and 
that  the  last  and  highest  of  these  returns  to  a  seeming  conformity  with  the  first 
and  lowest  stage,  but  in  a  new  spirit,  or  with  a  different  purpose : — The  Anti- 
thetical Repetition  op  the  Lowest  in  the  Highest. 

4.  To  illustrate, — The  Sophomorean  or  Tyro  in  literature  makes  the  page  glare 
with  capitals  and  italics,  and  it  may  be  with  exclamation  points,  to  bring  out 
or  render  salient  ideas  which  he  deems  important,  for  no  other  reason,  per- 
chance, than  because  they  are  his,  unaware  that  they  may  be  as  well  known 
by  others,  and  perhaps  even  have  been  better  expressed  by  thousands. 

5.  This  is  the  first  literary  stage  (Unismal,  t.  203),  and  being  Natural^  it  is 
nevertheless,  or  rather  indeed  for  tJuit  very  reason^  Vulgar.     The  avoidance  of 


Ch.  L] 


MOIs-AITTIIEOPOLOGY — DIAGRAM  KO.    1. 


Logos ^  Discouese)  ;  and  2.  Cosmology  (Gr.  Cosmos^  AYoeld, 
Logos ^  Discourse.) 

5.  The  term  Anthropology  has  Tbeen  used  hitherto  in  a  more 
restricted  sense,  so  as  to  apply  to  the  general  attributions  of 
the  Individual  Man,  as  Phrenology,  Temperamentology,  Sar- 
cognomy,  etc.,  excluding  the  ordinary  Sciences  of  Physiology 
or  Biology  upon  the  one  hand,  and  Sociology  on  the  other. 
It  has  not,  however,  become  very  fixed  in  its  meaning,  and  it 
will  be  far  more  appropriate  and  convenient  to  apply  the  term 
to  the  entire  Science  of  Man,  Individual  and  Collective.  For 
the  restricted  meaning  heretofore  given  to  the  word,  I  shall 
employ  Monanthropology  (Gr.  Monos,  siitgle  or  sole,  Antliro- 
pos^  ma:n",  Logos^  discourse),  c.  1-5.  The  following  Diagram 
symbolizes  this  first  Distribution  of  the  Universe  into  Man  and 
the  World. 

Diagram    IN"  o  .    1, 


^:;'a 


this  vulgarity  then  leads,  by  reaction,  to  the  second  stage  (Duismal,  t.  203), which 
reproves  and  chastens  the  exuberance  of  the  youthful  folly.  This  goes  in  turn 
ultimately  to  the  opposite  extreme  of  prohibiting  the  necessary  and  proper  use 
of  the  "  Mechanics  of  Literature,"  as  extra  aids  in  the  expression  of  our  ideas. 

6.  The  equally  natural  and  proper  revolt  against  this  tyranny  of  classic  pro- 
priety conducts  to  the  third  stage  (Trinisraal,t.203),whichi3that  of  the  literary 
independence  of  the  ripened  and  thorough  scholarship  which  is  able  appro- 


2  A:f^THROPOLOGY  AUB   COSMOLOGY.         [Ch.  I. 

1.  The  Universe,  as  concretely  embodied^  divides  most  osten- 
sibly into  Ma]^  and  The  Woeld. 

2.  The  World  is  a  Basis,  Pediment,  or  Footstool ;  Man  is 
the  Statue,  Image  or  Eidolon  erected  upon  it. 

8.  The  Science  of  the  whole  Universe,  I  denominate  Uni- 

VEBSOLOGY.      C.  1-9. 

4.  The  two  grand  Departments  of  Universology  correspond- 
ing with  Man  and  the  World  as  Departments  of  the  Universe, 
I  denominate :  1.  Ais-theopology  (Gr.  Antliropos,  Maist,  and 


Coimnentary,  Text  3.  1 .  The  term  Universology  is  liable  at  once  to  meet  the 
criticism  of  Purists  in  language,  on  the  ground  of  Hybridity  (as  from  the  Latin 
Universum  and  the  Greek  Logos).  The  corresponding  word  Sociology  has,  how- 
ever, completely  overcome  this  objection,  and  established  itself  in  scientific 
parlance.  The  greater  intelligibility  of  Universology  over  Pantology  with  non- 
classical  readers  has  determined  me  to  the  use  of  the  term,  and  the  same  prin- 
ciple of  decision  will  be  found  presiding  frequently  over  my  choice  of  terms ;  so 
much  so,  perhaps,  as  to  form  a  feature  of  the  work.  This  is  apart  from  a  philo- 
sophical defense  which  might  be  made  of  hybridity  generally  as  a  means  of 
ultimately  ennobling  language,  instead  of  corrupting  or  degrading  it.  The 
question  is  the  same  as  that  of  the  effect  of  the  commingling  of  all  nationalities 
in  the  constitution  of  American  Society,  as  against  the  older  and  more  "  respect- 
able" idea  of  guarding  the  national  purity  of  blood.  Each  party  in  all  such 
controversies  represents  one  side  of  the  truth,  as  will  be  taught  in  the  Text. 

2.  Other  criticisms  of  a  similar  kind  on  literary  grounds  may  as  well  be  anti- 
cipated and  forestalled.  A  very  free  use  will  be  made  throughout  the  present 
work,  and  other  works  to  follow  and  accompany  it,  of  Capitals  and  other  Typo- 
graphical Appliances  for  the  emphasis  of  particular  words  and  phrases.  This 
is  also,  I  am  well  aware,  in  derogation  of  the  current  and  common-place  literary 
rules.  This  system  is  not  adopted,  however,  through  ignorance  of  those  rules, 
nor  without  thoroughly  considering  the  relative  advantages  of  abiding  by,  and 
of  transcending,  them.  The  New  Science  will  itself  contain  and  teach  the 
Principle  in  accordance  with  which  the  decision  has  been  made. 

3.  It  will  show  that  there  are  three  stages  of  development  in  all  things,  and 
that  the  last  and  highest  of  these  returns  to  a  seeming  conformity  with  the  first 
and  lowest  stage,  but  in  a  new  spirit,  or  with  a  diflFerent  purpose : — Thb  Ajstti- 
THETiCAL  Repetition  op  the  Lowest  in  the  Highest. 

4.  To  illustrate. — The  Sophomorean  or  Tyro  in  literature  makes  the  page  glare 
with  capitals  and  italics,  and  it  may  be  with  exclamation  points,  to  bring  out 
or  render  salient  ideas  which  he  deems  important,  for  no  other  reason,  per- 
chance, than  because  they  are  his,  unaware  that  they  may  be  as  well  known 
by  others,  and  perhaps  even  have  been  better  expressed  by  thousands. 

5.  This  is  the  first  literary  stage  (Unismal,  t.  203),  and  being  Natural^  it  is 
nevertheless,  or  rather  indeed  for  tlmt  'oery  reason^  Vulgar.     The  avoidance  of 


Ch.  L] 


MOITAIS^TIIEOPOLOGT — DIAGRAM  KO.    1. 


Logos,  Discouese)  ;  and  2.  Cosmology  (Gr.  Cosmos,  AYoeld, 
Logos,  DiscouESE.) 

5.  The  term  Antliropology  has  Ibeen  used  hitherto  in  a  more 
restricted  sense,  so  as  to  apply  to  the  general  attributions  of 
the  Individual  Man,  as  Phrenology,  Temperamentology,  Sar- 
cognomy,  etc.,  excluding  the  ordinary  Sciences  of  Physiology 
or  Biology  upon  the  one  hand,  and  Sociology  on  the  other. 
It  has  not,  however,  "become  very  fixed  in  its  meaning,  and  it 
will  be  far  more  appropriate  and  convenient  to  apply  the  term 
to  the  entire  Science  of  Man,  Indi-\ddual  and  Collective.  For 
the  restricted  meaning  heretofore  given  to  the  word,  I  shall 
employ  Monanthropology  (Gr.  Monos,  siis'gle  or  sole,  AntJiro- 
pos,  MAi^,  Logos,  discourse),  c.  1-5.  The  following  Diagram 
symbolizes  this  first  Distribution  of  the  Universe  into  Man  and 
the  World. 

Diagram    !N"o.    1, 


At    UNLVf 


this  vulgarity  then  leads,  by  reaction,  to  the  second  stage  (Duismal,  t.  203), which 
reproves  and  chastens  the  exuberance  of  the  youthful  folly.  This  goes  in  turn 
ultimately  to  the  opposite  extreme  of  prohibiting  the  necessary  and  proper  use 
of  the  "  Mechanics  of  Literature,"  as  extra  aids  in  the  expression  of  our  ideas. 

6.  The  equally  natural  and  proper  revolt  against  this  tyranny  of  classic  pro- 
priety conducts  to  the  third  stage  (Trinismal,t.203),-whichi3that  of  the  literary 
independence  of  the  ripened  and  thorough  scholarship  which  is  able  appro- 


6  AGGEEGATE  MEA]S"i:srG  ;  TIME  AND  SPACE.  [Cn.  I. 

Kjiowledge  and  Use  wliicli  we  have  of  them  in  the  Mind,  which 
we  mean  by  the  term.  The  Universe  is  therefore,  in  some 
sense;  different  for  each  one  of  ns;  hy  a  general  mental 
average,  however,  of  the  numerous  individual  conceptions,  we 
come  to  consider  it  as  one, 

8.  The  Universe  may  be  again  defined,  therefore,  as  the 
Aggregate  of  the  Impressions  which  the  External  World 
makes  upon  the  Human  Mind,  and  of  the  Reactions  of  the 
Mind  ;  first  upon  tliose  Impressions,  to  recast  them  into  the 
forms  of  Thought;  and  then,  ulteriorly,  upon  the  same  Ex- 
ternal World  which  originally  produced  the  Impressions,  to 
reproject  them,  modified,  in  the  actions  of  the  'body  and  in  tlie 
products  of  these,  as  the  means  of  Use  and  Beauty. 

9.  Time  and  Space  are  the  joint  field  and  negative  geound 
for  the  display  of  the  objects  and  facts  which  constitute  the 
External  TJnimrse.    c.  1-8. 


Coinincntary,  t,  9,     1.  There  is  a  semi-scientific  distribution  of  all  the 

Contents  of  tbe  Universe  based  upon  the  twofold  character  of  the  Negative 

Ground  of  Being,  namely,  as  Time  and  Space  respectively.  [over. 

Annotation^  c,  S,  t,  5*  O.  M.  1.  that  term.  In  this  latter  sense  it  em- 
Ethics  is  the  Science  of  the  Individual  in  braces  all  of  those  higher  ideas  of  the 
respect  to  his  Relations  to  others  in  So-  Reorganization  or  the  Reconstruction  of 
ciety.  Sociologyis  the  Science  of  Society  as  Society,  which  constitute  the  burden  of 
siich,  that  is  to  say,  as  an  Organismus  Socialism.  It  covers  the  whole  ground 
constituted  of  Individuals  and  of  the  of  Rights  and  Duties  in  the  Domestic, 
Grand  Complex  of  their  Relations,  but  Industrial,  and  Civic  Aspects  of  our  Rela- 
diflfering  from  the  Individual  as  the  whole  tions  in  Society,  in  so  far  as  these  are  not 
differs  from  the  parts.  More  strictly  de-  made  a  special  domain  either  of  Morality 
fined,  Ethics  is  the  Science  of  Human  or  Religion. 

Conduct  as  regulated  by  the  sense  in  our-  3.  The  regulation  of  Individual  Con- 

sdves  of  Duty  towards  other  Individuals  duct  with  respect  to  the  duties  which  the 

in  Society,  but  in  that  sense  only  in  Individual  Man  owes  to  God  as  the  Cen- 

which  the  forum  for  the  decision  of  the  tre  or  Pivot  of  the  Unifying  Sentiment 

questions  involved  in  the  idea  of  Duty  is  of  Adoration  or  Worship  belongs  neither 

still  the  Individual  Conscience,  and  not  to  Morality  merely,  presided  over  by  the 

an  External  Tribunal.  Science  of  Ethics,  nor  to  the  proper  do- 

2.  Sociology  includes  therefore.  Poll-  main  of  Sociology  at  large.     It  pertains, 

tics,  or  the  Science  of  Government  as  well  on  the  contrary,  to  Religion   properly  so 

as  Political  and  Social  Economy  and  Ju-  called  ;   and   the    Theological    Grounds 

risprudence,  and  also  extends  to  and  in-  upon  which  that  duty  is  based  may  be 

eludes  The  Proper  Science  of  Organ-  pro]ierly  denominated,  the  Science   of 

IZATION,  in  the  highest  application  of  Religion. 


Cj.  I]  IfATURE,    SCIEIs^CE  AND  AET.  7 

10.  The  first  crude  Impressions  wMch  tlie  world  makes 
upon  the  mind  furnish  substantially  the  conception  which  we 
denominate  Nature.  The  speculations  which  we  institute 
and  entertain  concerning  them,  in  the  Forms  of  Thought,  are, 
in  the  first  instance,  mere  speculations ;  but  when  verified  and 


2.  All  the  preceding  views  of  Man  relate  to  him  as  a  citizen  or  denizen  of 
this  j)resent  life-scene,  while  yet  the  almost  universal  Faith  of  Mankind  has 
ever  pointed  to  another  existence  after  death,  which  is  called  Spiritual.  All 
that  relates  to  this  present  life  is  then  called  Temporal^  and  holds  a  relation  to 
Time^  as  the  word  indicates  (Lat.  tempus,  time),  as  Spiritual  Existence  holds  a 
similar  relation  to  Space,  or  the  Spheres,  or  the  Atmosphere. 

3.  More  readily  and  popularly.  Spiritual  Existence  will  be  recognized  as 
having  relation  to  Eternity,  the  counterpart  of  Time  in  another  sense  which 
still  comes  back,  as  it  were,  to  the  idea  of  Space  ;  for  the  infinity  of  Time  which 
makes  up  Eternity,  ceases  by  its  exhaustion  of  the  idea  of  change,  or  progres- 
sion, to  be  apprehended  as  Time  ;  and  can  therefore  only  be  apprehended — ^if  we 
can  hold  fast  to  that  abstruse  and  difficult  idea — as  Time  solidified  in  Space, 
or  in  the  language  of  Scripture,  "  Eternal  in  the  Heavens."  It  is  the  intuition 
of  this  conception  which  has  led  to  the  adoption  of  the  term  Solidarity,  to 
express  the  idea  of  the  whole  Universe,  or  any  given  Domain  of  Being,  in  respect 
to  its  Static  condition,  and  its  consequent  occupation  of  Space.  To  this,  the  term 
Continuity  is  opposed,  for  the  idea  of  the  Motic  condition  and  the  consequent 
occupation  of  Time.  The  Solidarity  and  Continuity  of  any  sphere  of  Thought 
or  domain  of  Things  are  thus  equivalent  to  the  Space  and  Time  Betermiinations, 
respectively,  of  the  matter  in  question,  whatsoever  it  be.  For  the  former  of 
these  terms  I  am  indebted  to  Fourier,  and  for  the  latter  to  Comte. 

4.  The  question  of  the  immortality  of  the  Soul,  or  the  survivorship  of  man 
after  death,  has  hitherto  received  but  little  elucidation  from  Science,  and  still 
remains  almost  wholly  within  the  domain  of  Faith  merely ;  except  with  the 
modern  Spiritualists,  whose  investigations  have  not  as  yet  been  invested  with 
the  rank  of  Science  in  the  estimation  of  the  scientific  world  properly  so  called. 
A  flood  of  light  upon  the  subject  may  at  least  be  hoped  for  ulteriorly  in  the 
direction  of  Universological  investigations;  but  without  too  much  promise  of 
immediate  satisfactory  results  in  this  difficult  field  of  examination,  I  may,  with- 
out fear  of  discredit,  claim  that  any  domain  of  thought  and  speculation  is,  in  a 
sense,  a  proper  domain  of  Science ;  since  the  search  even  after  a  Scientific 
Method  adequate  to  the  investigation,  invests  it  with  that  character.  I  shall 
not  therefore  hesitate  from  the  first  to  include  Pneumatology,  or  the  Science  of 
Spirit-Life,  among  the  Grand  Sciences  of  Man,  at  least  in  the  sense  of  a  legiti- 
mate domain  for  the  effort  to  establish  a  science,  a  domain  which  has  always 
received  more  largely,  perhaps,  than  any  other,  the  attention  of  the  discursive 
human  intelligence. 

5.  The  whole  Science  of  Man,  as  related  to  this  life,  may  then  be  characterized 
as  Temporology,  or  Human  Temporology,  and  that  of  the  residence  of  man  in 


i 


8  THEEE-FOLD  GRAND  DIVISION   OF  THE  UNIVEESE.     [Ch.  I. 

systematized^  tliey  become  Knowledge^  culminating  in  Science. 
The  ulterior  reactions  of  the  Mind  upon  the  Exterior  World, 
through  1.  the  Bodily  Activities  ;  2.  the  Creations  or  Pro- 
ducts of  those  Activities ;  and  3.  the  Modifications  of  the 
Exterior  World  accompanying  them,  correspond  with  what  is 
called  Art,  in  the  most  extended  meaning  of  that  term;  a 
meaning  for  which  Practical  Philosophy  is  sometimes  em- 
ployed as  the  more  comprehensive  and  appropriate  term. 

11.  Nature,  Science  and  Art  are  thus,  representatively,  a 
threefold  Grand  Distribution  of  the  Universe. 


the  Spheres,  whether  superior  or  inferior  to  the  earth-life,  or  on  the  earth-level, 
might  then  be  denominated  Spaceology,  or  Human  Spaceology,  (or  Ex-Space- 
ology,)  from  the  relation  above  intimated,  which  this  idea  holds  to  the  Domain 
of  Space.     (Pronounce  Spa-ce-ology.) 

6.  It  may  also  be  at  times  a  convenient  discrimination  to  speak  of  all  the 
views  of  the  Science  of  Man  which  relate  to  the  Individual,  and  whether  in 
respect  to  this  or  any  other  life,  as  Individuology,  opposing  it  to  the  Science  of 
Sociology,  whether  conceived  of  as  here  upon  the  Earth  or  in  the  Spheres. 

7.  There  is  still  another  important  Universal  Discrimination  in  Nature  closely 
allied  to  the  Spaceal  and  Temporal  one  just  described,  but  one  which  is  so  dis- 
tinct as  to  require  a  slight  degree  of  attention  at  this  point,  and  ultimately  to 
require  a  very  large  degree  of  it.  This  is  the  difference  between  Light  and 
Shade,  or  again  between  Day  and  Night ;  these  states  resting  upon  the  question 
whether  a  given  side  of  a  planet  or  world  is  illuminated,  or  is  thrown  into  the 
shade.  This  difference  stands  also  analogously  related  to  Life,  as  the  Analogue 
of  Light ;  and  to  Death,  as  the  Analogue  of  Darkness  or  Shade.  These  last  two 
states  of  existence  come  back  obviously  into  a  close  relationship  with  the  ideas 
expressed  by  the  terms  Spiritual  and  Temporal,  drawn  from  Space  and  Time  ; 
but  with  an  important  difference :  Spiritual  Things  are  considered  from  the 
religious  point  of  view,  as  that  which  is  truly  living,  and  Temporal  Things  as  a 
sort  of  prolonged  dying. 

8.  Light,  as  associated  with  the  Brow  and  the  Eye,  and  with  Form  as  seen, 
coincides  with  the  meaning  of  the  term  Ideal  (Gr.  Eidos^  form,  and  Eidb^  I  see); 
and  Space,  as  Ihe  container  of  the  Atmosphere  {Pneuma^  Spirit,  Air),  is  simi- 
larly related  to  the  term  Spiritv/il.  Ideal  and  Spiritual  are  often  regarded  as 
almost  synonymous ;  both  are  opposed  to  Material.  Spiritual  is  not,  however, 
primitively  related  to  the  Brow  and  Eye,  but  to  the  Chest  or  Thorax,  whence 
the  hreath  proceeds.  Spirit  is  from  the  Latin  Spiro,  I  breathe.  The  relation 
between  Ideal  and  Spiritual  results  therefore  from  a  relation  between  the  Brow 
and  the  Chest  both  of  which  are  thrown  forward  into  the  Light — and  are  pro- 
minent in  Space.  Shade  is  associated  with  the  Obscure  or  Dovhtful^  as  the  true 
and  direct  opposite  of  Ideal  (Bright,  Glorious) ;  as  Time  is  with  Temporal,  the 


Ch.  L]  SECOIs^DAKY  THEEE-FOLD  DIYISIO]^.  9 

12.  The  Speculations  of  the  Human  Mind  respecting  the 
Universe,  in  so  far  as  they  rise  to  the  dignity  of  System,  and 
are  not  merely  chaotic,  are  again  susceptible  of  a  threefold 
division,  relating  to  that  which  precedes,  but  somewhat  modi- 
fied from  it.  The  three  Subdivisions  of  this  Order  are  1.  Phi- 
losophy, 2.  EcHOSOPHY  (Positive  Science),  3.  Peactical 
Philosophy  (including  ^.r^  Government  2indL Beligion.)  c.  1-3. 

13.  Philosophy,  from  its  generalizing  character,  similar  to 
First  Impressions  from  the  Exterior  World,  is  allied  with 
Nature  ;  Echosophy,  as  the  Spirit  of  Particular  Investiga- 
tion, is  allied  with  Sciei^ce  ;  and  Practical  Philosophy,  as 
the  Spirit  of  Doing,  is  allied  with  Art.  The  simplicity  of  these 
alliances  is,  however,  disturbed  by  the  fact  that  Philosophy 


direct  opposite  of  Spiritual;  (Spacic,  pertainining  to  "  The  Spheres,"  Atmo- 
splieric). 

Commentary y  t,  12,  1.  The  term  Positive  Science  is  employed  to  designate 
all  systematic  knowledge  of  the  kind  which  has  been  verijiecl  after  the  rigorous 
methods  of  Close  Observation,  Experiment,  or  Demonstration,  which  characterize 
Science  as  diflfenng  from  mere  Speculation,  Intuitional  Beliefs,  Hypotheses,  mere 
Theory,  or  any  of  the  less  certain  or  less  intellectual  methods  of  knowing  or  half- 
knowing.  Philosophy  begins  with  Speculations  of  a  less  exact  character,  while 
they  are  correspondingly  more  broad  or  universal,  and  become  more  and  more 
scientific  or  i^sitive  at  the  conclusion  of  its  career,  at  which  it  undergoes  a 
change — A  Terminal  Conversion  into  Opposites  (t.  83),  and  becomes  what 
may  be  appropriately  denominated  Sciento-Philosophy,  which  is  then  the 
fountain-head  of  all  the  Sciences. 

2.  The  terms  "  Positive,"  "  Positivist,"  and  "  Positivism"  have  been,  how- 
ever, appropriated  by  Auguste  Comte,  and  applied  to  the  System  of  "  Philo- 
sophy" and  "  Religion"  founded  by  him,  based  on  the  ideas  of  Positive  Science, 
but  containing  many  things  to  which  scientific  men  generally  do  not  choose  to 
be  committed.  Herbert  Spencer,  for  example,  has  felt  compelled  to  free  him- 
self from  the  imputation  of  being  a  disciple  of  Comte,  while  yet  he  claims  to 
be  a  Positivist  in  the  primitive  or  unsectarian  use  of  the  term.  (1). 

3.  To  avoid  the  embarrassment  resulting  from  the  doubleness  of  the  meaning 
of  these  terms,  I  suggest  and  shall  employ  for  the  primitive  meaning  of  Positive 
Science,  the  new  term  Echosophy,  from  the  Greek  echeln,  to  have,  and 
sopJiia,  WISDOM  or  knowledge.  This  will  contrast  very  favorably  with  Phi- 
losophy, from  pMletJi,  to  love,  and  sophia,  wisdom,  the  modest  name  by  which 
the  early  Philosophers  chose  to  designate  their  devotion  to  and  search  after 
truth. 

1.  The  Classification  of  the  Sciences,  to  which  are  added  reasons  for  dissenting  from  the  Philosoph7 
of  M.  Comte,  by  Herbert  Spencer. 


10  PHILOSOPHY  OF  II^TEGEALISM.  [Ch.  L 

seeks  to  go  hack  of,  and,  in  that  sense,  below  and  heyond 
Nature,  to  tlie  region  of  Substai^^ce  and  Cause,  as  the  funda- 
mentum  or  background  of  Nature  ;  or  that  from  which  it  pro- 
ceeds. Philosophy  in  this  sense,  therefore — and  the  temi  is 
most  frequently  so  applied — ^is  related  to,  and  is  synonymous 
with  Metaphysic(s),  (Gr.  Meta,  beyois^d,  and  PTiusis,  Natuee). 
In  so  far,  on  the  contrary,  as  Philosophy  remains  in  direct 
contact  with  Nature — a  wholly  different  kind  of  speculation — 
it  is  known  as  Natueal  Philosophy.  It  is  then  simply  a 
generalized  aspect  of  Positive  Science. 

14.  Science  proper,  as  both  Positive  and  Exact,  speculates 
and  definitely  learns  concerning  the  Laws  and  Phenomena  of 
Actual  Being.  It  intervenes  between  Nature,  or  the  Domain 
of  Natural  Philosophy  which  is  its  base,  and  Action  or  Art, 
the  Domain  of  Practical  Philosophy,  which,  as  stated  above, 
is  projected  from  Nature  and  Science.  The  Philosophy  of 
Ij^tegealism,  wliich  will  be  introduced  in  the  present  work, 
includes  and  co-ordinates  all  of  these  departments  of  the  Spe- 
culative Scope  of  the  Human  Mind. 

15.  Practical  Philosophy,  however, — ^the  larger  or  more 
inclusive  term  than  Art,  (as  this  term  is  nsnally  employed), 
relates  to  all  Doing,  or  to  the  Execution  of  Projects  of  all 
kinds,  but  more  especially  to  Government  and  the  Grand 
Administrative  Affairs  of  Mankind.  The  following  Table  will 
illustrate,  with  some  enlargement  of  detail,  the  preceding  dis- 
tributions.    (For  references  to  the  Commentary  see  Table.) 

Commentary,  t,  IS,  1.  Philosophy  tends,  as  its  first  Drift,  towards  the 
consideration  of  the  Unity  of  the  Universe,  To  Hen  (The  One)  of  the  ancient 
Greek  Philosophers  ;  although  in  its  progress  it  finds  itself  compelled  to  divide 
into  branches.  Echosophy  (Positive  Science)  tends,  in  the  first  instance,  on 
the  contrary,  to  the  investigation  of  the  particular  cases  of  existence,  or  what 
Bacon  denominates  Instances.  Its  primary  Drift  is  therefore  towards  Specializa- 
tion, or  the  division  of  the  Universe  into  separate  and  numerous  domains ; 
although  it  was  from  the  first  destined  to  end  in  the  discovery  of  a  Unitary 
System  of  Nature.  It  is  these  first  and  characteristic  Drifts  of  Philosophy  and 
Echosophy  respectively,  which  are  indicated  by  the  terms  Singuloid  and  Plu- 
raloid  in  the  Table.  We  instinctively  say  most  frequently,  Substance  and 
Cause,  giving  to  these  words  the  form  of  the  Singular  Number,  when  speaking 


Ch.  L] 


TABLE  ITO.    L  AND  ABSTRACT  OF  TABLE. 


11 


T^BLK    1 


II.   riuraloid 

or  Multifarious 
Aspect  of  the 
Universe. 


ECnOSOPIIY. 
c.  1-2. 


jr.    Singnloid 

Aspect    of    the 
Universe. 


AET.-  MOVEMENT  —  PRAC- 
TICAL PHILOSOPHY 


O      \     PHILOSOPHY. 
^       V  -.  1-2. 


2.  SCIENCE. 


1.  IJATUEE-NATURAL 


Sub-Nature — Ultra  Nature 
(Metaphysics) — as  Basis 


3.  Religion. 

2.  Government. 
1     Art   i  ^-  errand  Art. 

3.  Skill  and  Applied  Science  (in  the  Arts). 
— Scientific  Method  included. 

3.  Mathematics. 
2.  Exact  Science  ■{   2.  Analogic. 

Lo^ic.  c.  7-11. 
Animal. 
Vegetable. 
Mineral. 
PHILOSOPHY— Somatology,  etc. 
3.  Auto-Philosophy. 

(Spirit  of  Movement.) 
2.  Sclento-Philosophy, 

(Spirit  of  Science.) 
1.  Naturo-Metaphysic, 
(Spirit  of  Nature.)  c.  3-0. 


1.  Natural  Science 


I 
W 


16.  An  abstract  of  the  preceding  Talble  may  be  made  from 
the  Beginning,  the  Middle,  and  the  End  of  it ;  as  follows : 

3.  Eeligioi^. 

2.    SCIEI^CE. 

1.  Philosophy. 


of  the  Subject-matter  of  Philosopliy ;  as,  on  the  contrary,  we  say  most  fre- 
quently, Laws  and  Phenomena,  in  the  Plural  Form,  when  speaking  of  the 
Subject-matter  of  the  Sciences. 

2.  The  term  Uni-variant  denotes  the  Integration  of  these  two  phases  of 
development — the  Pluraloid  combined  with  the  Singuloid.  Integral  is  a  still 
larger  word,  meaning  that  which  relates  to  all  the  aspects  of  a  subject  collec- 
tively or  distributively  considered ;  or  Uni-variantly,  as  between  these  two ;  that 
is  to  say,  the  Distributive  and  the  Collective  aspects  conjointly. 

3.  It  may  be  observed  here,  once  for  all;  that  throughout  the  present  work 
and  other  related  works  the  Tabular  Matter  will  require,  as  the  rule,  to  be  read 
from  delow  upicards,  as  the  Numbers  at  the  side  of  the  page  will  indicate. 
If  the  order  is  at  any  time  reversed,  the  reversal  will  then  be  indicated  by  a 
similar  reversal  in  the  order  of  the  Numbers,  so  that  they  will  then  read  from 
above  downwards. 

4.  This  arrangement  is  important  as  corresponding  with,  and  indicating  the 
fact,  that  the  Principles  at  the  bottom  of  each  Table  are  a  Foundation  upon 
which  those  higher  up  in  the  Table  arise  as  an  Edifice.  This  will  become  ob- 
vious in  the  progress  of  the  work. 

5.  The  Tables  and  Diagrams  will  also  have  Head-Numbers  throughout,  as  a 
means  of  more  easy  and  definite  reference. 

6.  Matter  which  simply  falls  into  numbered  paragraphs,  will  not  for  that 
reason  be  regarded  as  Tabular. 

7.  Logic,  in  the  sense  of  "  Formal"  or  School,  or  Syllogistic  Logic,  might  also 


12  EELIGIOT^- ;  THEOLOGY  ;  CEEED.  [Cn.  I. 

17.  Eeligion  is,  so  to  speak,  the  pure  product  or  essence  of 
all  knowing,  arrived  at  in  part  by  anticipation,  or  in  advance 
of  PliilosopMc  and  Scientific  Methods,  through  Inspiration, 
Revelation  and  the  deepest  use  of  the  Subjective  Intuitions  of 
the  Soul ;  awaiting,  however,  all  the  possible  accumulation  of 
Knowledges  from  Philosophy  and  Science  in  order  to  its  own 
ultimate  perfection  and  the  attainment  of  its  own  highest  re- 
sults. The  purport  of  Religion  is  to  unite  the  Individual  Soul 
of  Man  with  God,  conceived  of  as  the  Spiritual  Centre  of  all 
Being,  and  through  that  central  conjunction  to  bring  the  Indi- 
vidual into  true  relations  with  all  other  Individuals,  and  so 
with  Human  Society,  and  with  the  Universe  at  large.  Theo- 
logy, or  the  Science  of  God  in  so  far  as  He  may  be  known, 
(Gr.  Theos^  God,  and  Logos^  discourse),  is  therefore  the  Central 
Scientific  Aspect  or  Department  of  Religion.  Around  this 
there  is  gathered  a  body  of  Doctrines,  or  a  Creed ;  and  this 
Creed  or  Faith  corresponds  with^  echoes^  or  answers  to,  or  re- 
peats Kis^owLEDGE  or  SCIENCE,  as  this  last  occurs  within  the 
Larger  Distributions  of  the  Universe  above  given.  This  wiU 
be  shown  in  what  follows. 

18.  Philosophy,  wliile  it  covers  the  same  ground  as  Science, 

with  propriety  be  denominated  Catalogic  (Gr.  Kata  downward,  lower,  and 
Logos) ;  as  contrasted  with  Analogic  (Gr.  Aim,  upward,  higher,  and  Logos)— i\iQ 
Lower  and  the  Higher  Logic  respectively.  Logic  might  then  remain  in  a  sort 
of  fortunate  Ambiguity,  applicable  to  both,  as  the  genus  of  which  they  are 
species.  The  ground  of  the  distinction  between  Analogic  and  Catalogic  will 
be  shown  later  in  the  present  work  (t.  321),  and  more  fully  still,  elsewhere. 
Under  the  present  suggestion,  the  following  arrangement  replaces  that  in  the 
Table. 

T^^,  (  2.  Analogic. 
^^'''  \  1.  Catalogic. 
8.  Or,  finally,  the  term  Pantologic  (Gr.  Pan,  Pantos,  all,  and  Logos)  might  be 
substituted  for  Logic  in  the  Universal  or  Generic  sense.  John  Stuart  Mill  has 
recently  well  vindicated  the  claim  of  Logic  to  mean  more  than  Syllogistic  Logic 
(Catalogic) ;  he  has  shown  that  this  More  and  Higher  is  identical  in  Principle 
with  Induction,  and  this  in  turn  with  Analogy  (Analogic)  (1).  It  is  surprising, 
however,  that,  along  with  Comte,  he  despairs  of  discovering  any  Unity  of  Law 
between  all  the  Domains  of  Being,  Matter  and  Mind,  for  instance  (2).    I  appre- 

(1)  Examination  of  Sir  Wm.  Hamilton's  Philosophy,  VoL  II.  pp.  159-65.        (2)  Ibid.  VoL  VI.  pp.  85-«. 


Ch.  I]  PHILOSOPHY  A:N^D   SCIE2i^CE.  13 

that  is  to  say,  vfliile  it  considers  the  Wliole  Universe,  or  tlie 
Totality  of  Being,  concerns  itself,  nevertheless,  in  prepon- 
derance^ or  more  especially^  witli  Mi^d  ;  so  that  Metaphy- 
sics, which  is  the  other  name  for  Philosophy,  signifies  prac- 
tically, or  raost frequently,  no  more  than  Mental  FMlosopliy, 
19.  SciET^CE,  on  the  other  hand,  wliile  it  claims  to-  include 
the  whole  Universe  within  its  field  or  domain  ; — while  even,  ia 
theory,  it  recognizes  Material  and  Mental  Science,  respect- 
ively, as  the  two  equal  halves  of  that  domam, — devotes  itself, 
nevertheless,  Iby  a  natural  tendency,  in  such  immense  pre- 


hend  tliat  it  will  not  be  long  before,  by  one  of  those  great  Transitions^  Revolu- 
tions^ or  Terminal  Conmrsions^  which  he  indicates  (1),  it  will  come  to  be  regarded 
&^ '-'- Inconceivable^''''  that  there  should  not  exist  such  a  Unity;  or  that  Absolute 
Law  or  The  Universal  Logic  should  be  different  according  to  the  different  Do- 
mains ;  or  should  depend,  in  other  words — otherwise  than  as  Applied  Science 
always  depends  upon  the  corresj^onding  Pure  Science — upon  the  accident  of 
the  Domain  in  which  it  may  chance  to  be  found  operating,  somewhat  as  if 
Gravity  were  one  thing  at  the  Earth,  a  different  thing  at  Jupiter,  etc.  Instead 
of  the  definitive  triumph  of  Bacon  over  Descartes  (2),  an  Integral  Philosophy 
must  be  the  reconciliation  of  Bacon  with  Descartes. 

9.  Under  the  preceding  suggestion  the  bolder  readjustment  of  the  whole  Do- 
main of  Abstract  and  Exact  Science  would  then  stand  as  follows  : 

3.  The  Logic  of  Mathematics  or  The  Metaphysics 

OP  Mathematics. 

2.  Mathematics. 

^    _,  (2.  Analogic. 

1.  Pantologic  <  i    />  .  1     • 
(  1.  Catalogic. 

10.  The  last  and  highest  of  these— the  Metaphysics  of  Mathematics— is  then 
the  Applied  Pantologic,  but  still  within  the  Abstract  Domain,  that  is  to  say,  it 
is  applied  to  The  Mathematics.  Professor  Davies  has  a  work  entitled  "  The 
Logic  of  Mathematics."  Mr.  Mill  refers  us  (3)  to  De  Morgan's  Algebra  for 
what  may  be  regarded  as  a  contribution  to  this  Science ;  but  of  the  full  and 
enlarged  meaning  of  this  name— iJ^e  Logic  or  the  Metaphysics  of  the  3fat7iematic3 
—the  whole  scope  and  drift  of  the  present  work  will  furnish  the  best  and  only 
illustration,— and  especially  the  Third  and  Fourth  Chapters. 

11.  I  have  allowed  the  simpler  distribution  of  Exact  Science  to  stand  in  the 
Table  of  the  Text,  because,  while  in  a  sense  accurate,  it  is  more  properly  tran- 
sitional from  existing  ideas ;— Logic  and  Mathematic  being  the  two  Sciences, 
which  Spencer,  the  latest  Classifier  of  the  Sciences,  has  assigned  to  the  Abstract 
Domain. 


0)  Examination  of  Sir  Wm.  Hamilton's  Philosophy,  Vol.  I.  pp.  8i-5.        (2)  Ibid.  Vol.  II.  pp  3-8-31. 

(H)  Ibid.  Vol.  II.  p.  ?53. 


14  EELIGIO]Sr,    TnEOLOGY,    KITOWLEDGE.  [Ch.  I. 

ponderance  to  tlie  investigation  of  tlie  External  Material  Uni- 
verse, tliat  it  is  as  intimately  and  as  riglitly  associated  with 
Matter  and  materiaUstic  tendency^  as  Philosophy  is  with 
Mi-XD  and  purely  ideal  speculations, 

20.  Religioi^,  again,  covers  the  same  ground ;  that  is  to 
say,  it  emhraces,  in  its  own  way,  the  total  Universe,  and 
strives  even  to  go  beyond  the  Universe, — inasmuch  as  it  limits 
the  meaning  of  the  term  by  excluding  the  Divine  Being, — 
and  to  hold  in  its  embrace  the  conception  of  God  as  a  Being 
who  transcends  the  Universe,  and  is,  so  to  speak,  above 
and  apart  from  it,  while  yet  within  it  hy  relation^  as  its 
Centre  and  Source.  For  the  existence  of  such  a  Being,  the 
appeal  is  made  in  part  by  Religion  to  Philosophy  and  Science ; 
or  to  reasonings  which  tend  to  conduct  the  mind  to  this  infer- 
ence or  result ;  and  in  part  to  Faith  or  Primitive  Belief ;  or,  in 
other  words,  it  rests  this  part  of  the  claim  upon  a  direct  appeal 
to  the  Intuition.  The  Knowledge-Jyomsim  of  Religion  is 
therefore  tacitly  admitted  to  be  imperfect, — as  Knowledge ; 
whence  it  is  denominated  Dogma,  Doctrine,  Creed  or  Faith, — 
and  not  Knowledge,  except  in  the  composition  of  the  word 
TJieology  above  noticed,  (t.  17.)  The  time  is  indeed  prophesied 
of,  in  the  Scriptures,  when  Faith  shall  be  superseded  by  a  Tnore 
perfect  Bevelation  of  Trutli.  ' '  Faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen."  (1)  "  For  now  we 
see  through  a  glass  darkly ;  but  then  face  to  face ;  now  I  know 
in  part ;  but  then  I  shall  know  even  as  I  am  known."  (2) 
"  For  we  know  in  part,  and  we  prophesy  in  part.  But  when 
that  which  is  perfect  is  come,  then  that  which  is  in  part  shall 
be  done  away."  (3). 

21.  Still,  while  speaking  within  the  Domain  of  Religion, 
and  with  reference  to  the  subdivisions  of  that  Domain,  it  is 
the  Doctrine  or  JF'aith  of  the  Church  which  stands  representa- 
tively for  Knowledge  or  Science.  Religion  rests  fundament- 
ally upon  the  Instincts  and  Intuitions  of  the  Human  Soul, 

(1)  neb.  xi.  1.  (-)  1  Cor.  xiv.  12.  (3)  1  Cor.  xiii.  0, 10. 


Ch.  L]  EELIGIOIS-  DISTRIBUTED.  15 

along  with  the  "belief  in  Existence  and  our  other  fundamental 
beliefs ; — subject  like  them  to  immense  transmutations  in 
the  forms  of  its  development  through  the  Feelings,  the  Intel- 
lect, and  the  Life.  These  Instincts  and  Intuitions,  in  their  un- 
differentiated Mass,  are  the  Commoi^  Consciousi3:ess  of  the 
Mind.  In  so  far  as  this  offers  a  ground  for  the  Superstructure 
of  Religion,  let  us  call  it  The  Religious  Instinctual  Basis. 

22.  Above  this  Instinctual  Basis,  Religion  uMergoes  a 
three-fold  distribution,  as  follows  : 

1.  The  Sentiment  ok  Feeling  of  Religion;  "the  love 
of  God  shed  abroad  in  the  Heart,"  prompting  to  Worship, 
and  to  the  performance  of  Deeds  of  Charity  towards  men. 

2.  The  Dogma,  Doctrine  or  Creed,  semi-scientific  and 
semi-credensive  or  faith-giving.  Considered  in  its  most  Sci- 
entific Aspect,  this  is  Theology.  Otherwise,  it  is  the  Faith 
and  the  Hope  which  are  associated  with  Charity  in  the  Chais- 
tian  Trio  of  the  Leading  Yirtues. 

3.  Action,  or  Religious  Conduct. 

23.  This  last  subdivides  as  follows,  into 

1.  Worship  ;  the  External  manifestation,  by  acts,  symbols 
and  vocal  expression,  of  the  Interior  Sentiment  or  Emotion. 
With  these  are  coupled  the  Exposition  of  the  Faith,  or  Preach- 
ing, Exhortation  and  Homily,  or  appeals  to  the  higher  moral 
sense  ;  and  pre-eminently  Prayer,  or  the  Invocation  of  Bless- 
ings, especially  of  the  Influx  from  God  of  the  Spirit  of  Unity 
with  Him.  Prayer  is  the  utterance  of  the  Desire  of  the  Soul. 
These  are,  collectively,  the  External  Service  or  Oultus,  the 
maintenance  of  which  in  Society  is  preserved  in  the  Church, 
and  is  usually  entrusted  to  a  special  order  of  men  caUed  the 
Priesthood. 

2.  The  Religious  Life;  the  Daily  Walk  and  Conversa- 

Ition ;  the  practical  outworking  of  that  wluch  is  symbolized 
and  invoked  in  the  worship. 
24.  Religion  thus  ultimates  itself  in  the  Life,  which  is  the 
grand  or  final  form  of  Individual  and  Social  Action  or  Move- 


16  PAEALLEL  SCALES   OF  ELEMEJ^TS.  [Cn.  I. 

MET^T.  Eeliqion  has,  therefore,  tlie  same  repeittory  relatlon- 
sMp  or  Correspondence  with  Movement,  by  tlie  preponder- 
ance of  its  meaning,  wMcli  Philosophy  has  with  Mind,  and 
Science  with  Mattee, — as  indicated  by  the  Decussating  lines 
in  the  Table  below,  in  which  these  Correspondences  are  ap- 
propriately exhibited. 

1.  Abstract  Constituent  2.  Corresponding  Systems  of  Human 

Entities  of  the  Universe.  Relationship  to  Universal  Being. 

3.  Movement. 3.  Eeligion. 

2.  Mind.  ^^^^^^  2.  Science. 

1.  Mattee.      ^^^'^^^  1.  Philosophy  (Metaph.  Psych.) 

(t.  30.) 

25.  It  will  also  be  perceived,  by  recurring  to  the  Bubdim- 
sions  of  Religion  above  made,  that  they  precisely  accord  with 
the  Fundamental  Subdivisions  of  the  Ilind  (in  Philosophy)  as 
established  by  the  Metaphysicians,  Kant,  Sir  William  Hamil- 
ton, etc.,  namely,  into  1.  Feeling,  2.  Knowing,  3.  Cona- 
tion ;  and  also  that  both  of  these  answeiing  series  of  Sub- 
divisions,— within  the  Domain  of  Religion  and  that  of  Meta- 
physical Psychology  respectively, — are  no  other  than  ecTioes 
of  the  Primitive  Distribution  of  the  Constituent  Entities  of  the 
Universe,  as  exhibited  in  the  above  Table,  namely,  into 
1.  Mattee,  2.  Mind,  3.  Movement.  The  same  is  true  of  the 
Subdivisions  of  Science,  which  is  intermediate  between  Reli- 
gion and  Metaphysical  Philosophy.    (Table  3,  t.  27.) 

26.  Mattee  repeats,  echoes,  or  corresponds,  more  abstractly, 
to  the  WoELD,  as  a  Concrete  Factor,  and  the  Material  Basis 
of  the  Total  Universe.  Mind  repeats,  echoes,  or  corresponds 
abstractly,  to  Man,  as  the  remaining  Concrete  Factor,  and  the 
Intelligent  Inhabitant  of  the  same  Universe.  Movement  is 
the  Motic  and  Time-Filling  Resultant  or  Product  of  the  two 
Factors,  Abstract  or  Concrete ;  and  is  allowed,  for  its  xital 
supremacy,  to  stand  in  the  Scale  in  preference  over  Existence. 


Ch.  I]  PAEALLSL   SCALES — ^ANALOGY.  17 

which  is  the  Btatic  and  Space-Filling  Eesultant  or  Product 
of  the  same  set  of  Factors  or  Constituents.  Existence  and 
Movement  are  Static  and  Motic  respectively,  and  have  cor- 
responding relationship  to  Space  and  to  Time.  They  are  the 
Solid AEiTY  and  the  Continuity  of  the  Universe  respectively, 
(c.  3,  t.  9). 

27.  The  Subdivisions  of  Philosophy,  Science  and  Religion, 
and  the  parallelism  of  these  several  Subdimsional  Series  with 
the  Primitive  Distribution  of  the  Factors  or  Constituent  Ele- 
ments of  the  Universe  at  Large^  may  be  tabulated  and  strik- 
ingly exhibited,  as  follows : 

T  ^  B  IL.  PJ     3  . 


/    CONSTITTJENT 
ENTITIES. 

3.  MOVEMENT   (Ex- 
istence). 

1. 
PHILOSOPHY 

(Nature). 

8  Conation  {^-Wm-^^^ 

2.                                   3. 

SCIENCE.                 EELIGION  (Art 
of  Life), 
r  2.  Execu-                       f  2.  Religious 
3.  Applied    ',       ting.        3.    Ton-    J       Life. 
Science  ^  1.  Design-        dxtct      1  1.  Worship, 
I      ing.                           {      {Prayer). 
2.  Exact                            2.  Dogma,      (Doctrine, 

Science.                                  Faith,   Creed). 
1.  Natural                       1.  Sentiment,      "  Vital 
Science.                                  Piety." 

2.  MIND  (Man). 

1.  MATTER  (World). 

2.  Knowing. 
1.  Feeling. 

^S    r  1.  2.  3. 

E^  AgGEEGATE  WOBLD        ThE  COMMON  CONSOIOtIS-      SOMATOLOGY.     GeN-       InST.     RelIGIOUSBa- 

S^-<  OF  Substances,  Attri-   ness.    Capacities  and     ebal  Peopebties  of     bis.   Intuitions.  Pei- 
^^<^  1  BUTE8  AND  Relations.    Possibilitieb.  Matteb.  mitive  Beliefs. 

28.  The  following  Table  exhibits  the  Pluraloid  or  dis- 
criminated portion  of  the  preceding  Table  (II.  Table  3)  in  a 
somewhat  condensed  form.  The  Numbering  in  respect  to  the 
First  Two  of  the  Three  Elements  in  each  Group, — which  two 
are  in  each  case  the  Factors  or  Constituents, — ^is  heee  (in  the 
next  Table)  reversed,  or  proceeds /r6>;7i  above  downwards.  In 
other  words  the  Logical,  instead  of  the  Natural  or  Historical 
Order,  is  adoxoted.  The  Third  Element  of  the  Group,  the  Re- 
sultant or  Product,  is  not  affected  by  this  change  of  order. 
The  Metaphysicians,  who  are  also  Logicians,  adopt  instinct- 
ively the  Logical  Order.  They  speak  therefore  of  1.  Knowing, 
2.  Feeling,  3.  Conation,  and  treat  these  subjects  in  this  order, 
— not  1.  Feeling,  2.  Knowing,  3.  Conation. 


i 


18  PAEALLEL  SCALES — ANALOGY.           [Ch.  L 

Group  1.                     Group  2.  Group  3.                             Group  4. 

CO                                                 w  w                                                 w 

1.  Mind,      g  1.  EInowing.  o  1.  Exact  Science.       50  >  1,  Dogma          o 

o                          2  s  :2                  ■       o 

2.  Mattee.  s  2.  Feeling,     >  2.  Natueal  Science,  g  r^  2.  Sentiment   o 


29.  In  the  following  Table  the  arrangement  of  the  Items  in 
the  several  Groups  of  Elements  is  again  modified  or  xaried. 
An  inspection  of  the  Diagram  next  to  follow, — Xo.  2,  (t.  41) — 
will  reveal  the  fact  that  tlie  Middle  Abstract  Term^  or  tlie  Item 
oftJie  Group  wMcTi  is  numbered  2.  in  the  Natural  Order,  and 
1.  in  the  Logical  Order — Mii^d,  (Knowiis^g,  Intelligei^ce) — is 
carried  up  along  the  Mid  or  Median  Line,  dbom,  and  is  there 
concretely  embodied  as  The  Head,  in  the  Institution  of  the 
Human  Figure,  This  converts  what  has  heen  presented  as  a 
Horizontal  Division  into  a  Perpendicular  one.  The  arrange- 
ment in  this  Table  (immediately  followingjlS'o.  5),  is  made  to 
conform,  by  anticipation,  to  that  procedure  of  Nature,  in  both 
these  respects.  The  Elements  are  perpendicularly  divided, 
(separated  to  the  right  and  left),  and  the  Middle  Item  is  lifted 
to  a  higher  level. 

Group  1.  Group  2.  Group  3.  Group  4. 

TTNIVERSE.  PHILOSOPHY. 

(of  Mind.) 


o 

?  -.   s 


8       s  8 


'^    i 


science. 

EELIGION. 

M 

u 

-.  i  M 
1  S  1 

■i 

u      o      o 

» 

m      -^     «2 

if  i 

o            u 

<           iz; 

O                 02 

30.  Philosophy  has  been  previously  spoken  of  as  allied 
with  Mind  (t.  18) ;  and  Science  as  allied  with  Matter  (t.  19) ; 
and  these  alliances  are  again  indicated  in  Table  2  (t.  24),  by 
the  introduction  into  that  Table  of  lines  decussating  (or  cross- 
ing), so  as  to  connect  Mind  with  Philosophy,  and  Matter  with 


Ch.  I.]      TEJS^DENTIAL  AKD   REPETITIVE  COEEESPONDENCE.  19 

Science  respectively.  But,  in  addition  to  these  inclined  lines, 
there  are  level  lines  introduced  into  the  same  Tahle,  in  such  a 
manner  as  to  indicate  a  direct  alliance  between  Matter  and 
Philosophy,  and  between  Mind  and  Science,  and  between 
Religion  and  Movement,  such  as  we  have  seen  prevailing  in 
the  subsequent  Tables  and  Explanations. 

31.  This  complexity,  or  seeming  contrariety  of  Analogies, 
results  from  the  fact  that  there  are  two  kinds  of  Correspond- 
ence, Science  corresponds  with  Matter  or  Materialism  in  the 
sense  that  it  tends  towards  Matter,  as  its  IS'atural  Objective^  or 
subject  of  Investigation.  This  idea  may  be  expressed  by  say- 
ing that  Science  corresponds  with  Matter,  tendentially ;  and 
I  shall  distinguish  this  kind  of  Correspondence  by  the  Tech- 
nicality, Tendential  Coeeespondei^ce.  But  Science  cor- 
responds with  Mind  and  with  Knowing,  the  Scientoid  Faculty 
of  Mind,  repetitively^  as  being  mrtually  the  same  in  Mnd,  or 
as  holding  the  same  place  in  its  own  Correspondential  Scale  or 
Gamut  of  Distribution.  I  shall  use  for  this  kind  of  Relation- 
ship the  technical  phrase.  Repetitive  Coeeespoi^dexce. 

33.  To  illustrate  these  subtle  differences,  which  will  prove 
very  important  Universologically :  Man  corresponds  to  Woman 
in  the  sense  that  he  is  organized  correlatively,  or  by  an  an- 
swering adjustment  to  her  organization  ;  for  w^hich  reason  they 
tend  to  each  other  as  Counter -adaptations  or  Counterparts, 
This  is  Tendential  Correspondence,,  and  implies  Difference,  in 
predominance  over  Likeness.  One  Man  corresponds  to  an- 
other Man,,  or  one  Woman  to  another  Woman,,  on  the  con- 
trary, in  the  sense  that  they  are  Wke  or  repeat  each  other. 
This  is  Repetitive  Correspondence^  and  implies  Similarity  in 
preponderance  over  Difference. 

33.  Objects  which  correspond  tendentially  are  antithetic  or 
opposed  to  each  other,  as  the  face  of  a  man  and  its  image  in 
a  mirror.    Objects  which  correspond  to  each  other  repetitively,, 

tk,  so  to  speak,  the  same  way,  like  the  faces  of  two  soldiers 


arching  in  the  same  column. 


20  EEVEESALS  FEOM  I^ATURA.L  TO  LOGICAL   OEDEE.       [Ch.  L 

34.  Changes  of  Order,  as  from  the  Natural  to  the  Logical 
Order,  frequently  occur,  as  previously  noticed  (t.  28),  in  pass- 
ing from  more  General  to  more  Special  Distributions,  or  to  the 
Subdivisions  of  larger  Domains.  This  happens  in  accordance 
with  the  abstruse  operation  of  Principles  which  it  would  be 
premature  to  investigate  at  this  point.  It  is  proper,  however, 
to  observe  here,  that  the  second  Item  or  Step  of  the  Scale, 
speaking  in  the  ]N"atural  Order  (t.  29)  becomes,  in  the  view  of 
many  Philosophers,  the  hasis  of  their  speculations,  and,  in 
that  sense,  it  may  be  placed  appropriately  at  the  bottom  of 
the  Scale,  as  in  the  Table  in  the  next  following  paragraph 
(Table  6,  t.  35).  This  is  as  if  one  should  investigate  the 
Human  Figure  inverted,  or  standing  upon  its  Head, — or  him- 
self positioned  above  the  Head,  and  looking  downwards,  as 
if  that  direction  were  up, 

35.  Auguste  Comte,  the  founder  of  "Positivism,"  or  the 
''Positive  Philosophy,"  and  the  "Positive  Religion,"  and 
who  has  sometimes  been  denominated  the  Bacon  of  the  Mne- 
teenth  Century,  from  the  Encyclopedic  character  of  his  Specu- 
lations, has  adopted  and  adapted  the  threefold  Division  of 
Mind  from  the  Metaphysicians,  carried  it  over  into  its  legiti- 
mate application  to  Society,  and  made  it  the  basis  of  his 
Primary  Distribution  of  the  new  Science  of  Sociology.  The 
following  Table  exhibits  the  Three  Heads  under  which  he 
considers  the  Constitution  of  Society  : 

3.  "  Action,"  =  Win  and  Desire,   "Dynamique." 

2.  "Sentiment  or  Affection." 

1.  " Intelligence"  =  Mind,  Science,  Theory,  "Statique." 

36.  This  writer's  great  Treatise  on  Society  (Politique)  and 
"La  Morale"  (Ethics)  covers  the  ground,  after  his  method,  of 
what  I  have  above  denominated  Anthropology.  It  treats,  in  a 
sense,  of  the  Universe,  from  the  point  of  view  of  Man  outwardly 
to  the  World,  which  Order  he  caUs  the  Subjective  Method. 


Ch.  I.]  "POLITIQUE"   AXD    "PHILOSOPHIE  POSITIVE."  21 

This  work  lie  denominates  Ms  '^  Principal  Elaboration,"  and 
confers  upon  it  tlie  name  of  Positive  Politics  ('^La  Politique 
Positive").  This  he  has  preceded  by  an  Immense  Scientific 
Preparation  of  a  lower  order,  in  which  he  treats  encyclopedic- 
ally of  the  whole  store  of  the  world' s  accumulated  intellectual 
wealth.  He  undertakes  also  to  establish  a  Hierarchy  or  ]S"a- 
tural  Ascending  Order  of  the  Several  Sciences,  culminating  in 
Anthropology,  and  especially  in  the  Societary  and  Ethical 
Branches  of  it.  This  Preparatory  Work  and  Basis  he  denom- 
inates his  ''Fundamental  Elaboration,"  and  also  the  Positive 
Philosophy  {"  La  Philosophie  Positive").  He  does  not  intend, 
however,  to  include,  but  expressly  excludes.  Metaphysical 
Philosophy,  and  defines  that  what  he  means  by  the  term  Phi- 
losophy is  that  which  in  England  has  received  the  name  of 
Natural  Philosophy.  This  Elaboration  is  conducted  in  the 
Order  from  the  World  to  Man,  which  he  denominates  the  Ob- 
jective Method,     a.  1-3. 


Annotation,  t.  36.  1.  The  Ob-  portion  of  it,  in  so  far  as  he  is  a  Concrete 
jective  Method  of  Comte  coincides  and  Object.  In  other  words,  he  omits  or  fails 
corresponds  tcith  what  I  mean  by  The  of  any  Metaphysico-Logical  Basis  for  his 
Natural  Order,  and  his  Subjective  Meth-  scheme  of  Philosophy. 
od  with  what  I  mean  by  The  Logical  2.  So,  on  the  contrary,  by  Subjective 
Order  ;  but  the  two  sets  of  terms  are,  by  Method,  he  does  not  here  mean  Subject- 
no  means,  synonymous,  and  must  not  be  ive,  in  the  radical  sense  of  the  Metaphysi- 
mistakcn  for  each  other.  By  the  Object-  cians,  but  Ruman  merely,  in  the  sense  of 
ive  Method,  he  intends,  indeed,  a  Proce-  that  which  relates  to  Collective  Human- 
dure  from  the  World  to  Man  (1),  practi-  ity.  Both  Subject  and  Object,  in  his  use 
cally  limiting  this  term,  however,  to  Man  of  the  terms,  are  included  as  Correspon- 
concretely  considered,  as  the  Individual,  dential  Subdivisions  merely  within  the 
or  in  Society.  He  does  not  carry  the  ''Object,"  as  discriminated  from  the 
Procedure  back  of  Man,  the  Concrete  "  Subject"  by  Kant  and  others. 
Embodiment,  to  Mind,  the  Abstract  En-  8.  The  same  rectification  is  necessary 
tity,  and  therein  to  the  Necessary  Laws  for  a  right  understanding  of  Comte's  de- 
of  Thought,  as  also  the  Necessary  Laws  fence  against  the  popular  charge  of  Ma- 
of  Being  and  the  Universal  Logic,  from  terialism.  What  he  distinguishes  as 
which  in  turn  can  be  traced,  in  true  Material  and  Spiritual,  are  rather  what 
Logical  Order,  proceeding  outwardly,  an  other  men  would  regard  as  Subdivisions 
Ideal  Evolution  of  the  Actual  Universe  of  the  Material  Domain.  Of  the  Spirit- 
or  World,  including  Man  himself  as  a  nal  Domain,  as  meant  by  Plato  or  Swe- 


(1)  Preface  to  Politique  Positive,  Vol.  I.  p.  4. 


22  PNEUMATO-A:^fTHEOPOLOGY  AXD   COSMOLOGY.  [Ch.  I. 

37.  It  is  obvious  from  what  precedes  tliat  the  Fundamental 
Elaboration  or  ''Positive  Philosopliy"  of  Comte  corresponds 
— ^but  in  part  only,  however — with  what  I  denominate  Cos- 
mology,— the  Science  of  the  Great  Basic  Department  or  Aspect 
of  Being  upon  which  the  Domain  of  Anthropology  super- 
venes. 

38.  Intermediate  between  Anthropology  and  Cosmology,  in 
a  sense,  but  in  a  sense  also  transcending  them  both,  there  is 
another  Great  Domain  of  Being,  almost  wholly  omitted  by 
Comte,  and  by  the  Scientific  World  at  large,  and  which  has 
hitherto  held  a  dubious  and  mystical  position  somewhat  be- 
tween Knowledge,  Faith,  and  Superstition.  I  mean  by  this, 
the  Spirit- World  ;  whether  as  the  Ghostly  Collection  of  a  Dis- 
embodied Humanity,  or  as  the  Attenuated  and  Ethereal  Cos- 
mos which  these  Spirits  inhabit.  That  there  is  such  a  World 
with  its  Inhabitants,  and  that  both  it  and  they  are  susceptible 
of  a  Scientific  Enquiry  and  Treatment,  by  the  Methods  of 
Analogy  herein  to  be  instituted, — and,  as  it  were,  a  priori^  or 
apart  from  the  direct  testimony  of  Observation, — ^will  be  as- 
sumed, from  this  point  onward,  in  the  present  work,  and  the 
justification  of  the  assumption  left  to  the  gradual  accumula- 
tion of  the  proofs  to  be  adduced. 

39.  The  Science  of  this  intermediate  Domain  I  shall  denom- 
inate PifEUMATOLOGY ;  and  as  this  Domain  repeats  the  whole 
of  the  Outer  Universe,  this  Science  will  undergo  corresponding 
Subdivisions,  as  Pkeumato-Antheopology,  Pneumato-Cos- 
MOLOGY,  etc. 

40.  The  Comparison  between  the  Main  Divisions  of  Uni- 
versal Being  as  here  sketched,  and  those  made  by  Comte,  is 
exhibited  in  outline  in  the  following  Table,  the  details  of  which 
will  be  gradually  expounded  in  the  remainder  of  the  present 
Chapter  and  further  on. 

denborg  for  example,  or  by  Pietists  and  reliprious  devotion  to,  and  idealisiiion  of, 

Religious  Writers  generally,  he  makes  the  Universal  Human  World,  or  Society 

really  no  account  vrhatever.    He  would  existing  through  Time,  and  in  Space ;— a 

indeed  create  a  Substitute  for  it  in  a  cognate  but  new  and  different  conception. 


:h.  L] 


CLASSIFICATION  OF  HUMAIJT  KIs'OWLEDGE. 


23 


Eead  from  below,  upwards. 


See  table  29,  t.  394,  p.  279. 


TABLE     7. 

TYPICAL  TABLE  OF   THE  UNIVERSE. 


c.  1-3. 


bJO 


P3 


O 
e 


»— I 

-^ 
PC? 


c:3 


o 
o 

pc; 


III. 

1.  Universological  Distribution. 


2.  ^^Positivist^^  Distribution, 


^ 


O  o 


O  o 

6 


3.  "  Harmony  of  the 

PABSiONS," — FOUKIEB. 


Actiorwlogij.     fs    u  ra^x^w  n«.  o-^p,     )  Harmonic 

V  Movement. 
)  Aet    c.  2. 
2.  Convergent  Individxjal- 
irv.    c.  1.       Mutuality  of 
Leadership  and  Subordina- 
3.   SOCIOL-   \      tion.— CoMTE. 

OGY.  1.  Divergent  Individttalitt. 

(SOCIETY.)  c,  1.   Free  Auconomy.  De- 

mocracy. "  Sovebkignty 
OF  TiiK  Individual,"  — 
Warren,  Andrews,  Spen- 
cer, Mill. 

2.  MONANTHROPOLOGY,— Gall,  Buchanan. 
1.  BIOLOGY  (Physiology,  Body;  Psychology,  Mind), 
— CuviEB,  Oken,  Bichat—Hickok.    c.  3. 


II. 


^       I 


3.  Action.    Acts.    Conduct 
*'  Dynamique." 


2.  Affection.  Sentiments. 
The  Aflfective,  (Affectional) 
Life. 


1.  Intelligence.  Thoughts, 
Ideas,  Theory,  Mind.  The 
Head.    "  Statique." 


6.  BIOLOGY;  TdbUof  Cere- 
bral Functions, — Cornte. 


Is 


CO   6 


1^ » 


"THE  HEAVENS;" 
— Swedenborg. 

"THE  WORLD  OF 
SPIRITS;"— Sweden- 
borg. 

"THE  HELLS;"— 
Swedenborg. 


3.  The  Celestial  Heavens. 
2.  The  Spiritual  Heavens. 
1.  The  Natural  Heavens. 

Purgatory,— Ecclesiastical. 

1.  "  The    Uppermost 
Hell(s),"      (Hades  ?).  — 
Swedenborg. 

2.  "The  Middle  Hell(s)." 
— Swedenborg.  (Sheol  ?) 

3.  "The  Lowest  Hell(s)."— 
Swedenborg,  (Gehenna?) 


I. 

■  3.  Natitral  Sciences  (Concrete).  Mineral, Vegetable,  Animal. 
2.  Exact    Science  (Abstract),    Logic,   and  Mathematics, — 

Spencer,  Analogic, — Andrews. 
1.  Mixed,     (Abstract  -  Concrete).       Chemistry,     Mechanics, 

Physics. 
"  Natueal  ^nu.oBovnx,''''— Cornte— Generalogy. 


An  nndeveloped 
Theory  of  a  Sub- 
jective Humanity. 
The  Spiritual  In- 
fluence—  more  or 
less  conceived  of  aa 
personal— of  the  An- 
cestiy  of  the  Eace ; 
or  of  the  Dead. 


Philobophie  Positive." 
i  w  [4.  Chemistby. 

«  J  o  J  3.  Physics. 

"1  o  T  I  2.  Astronomy. 

J  "^  "S      1.  Matuematics. 


3.  ARTG-PHILOSOPHY.    Interblending  of  Naturo-Metaphysic  and  Sciento-Philosophy. 

f  3.  Directional, — Direct,  Inverse,  Compound. 
2.  Geometrical, — Bound,     Straight,     Com* 

posite. 
1.  Numerical, — Unism,   Dttism,   Tbinism,— 

l;2. 


2.  SCIENTO-PHILOSOPHY.     Metaphys- 
ics of  Mathematics,— Andrews. 


\.  NATURO-METAPHYSIC, 

totle,  Hegel. 


-Plato,  Aris- 


'3.  Artoid, — JKc^o^  —  Forces,   Antagonistic 
and  Diremptive. 
Scientoid,— ^ani — Quality,  Quantity,  Re- 
lation, Modality,—!  ;  0. 

1.  Materioid,  —  Old     Greek.  —  Earth,    Air, 
Fire,  Water— JViaZes,  Anazimenei^,  etc. 

(Chinese, 


NEGATIVE  GROUND— Negate- Absolutoid.  —  OJd  Hindoo  Philosophy. 
Persian,  Egyptian,  etc.)    See  Yocabulary,  w.  Psychology. 


24 


AFFECTION,    II!^TELLTGE]^CE,    ACTIO]^. 


[Ch.  I. 


41.  The  following  Diagram,  resumed  from  Diagram  No.  1, 
and  somewhat  modified,  will  forward  the  explanation  of  the 
preceding  Table. 


Diagram.    No.     3. 


TYPICAL  TABLEAU  OF  THE  UNIVERSE. 


k. 

M 

}     INTELLIGENCE. 

^^^ 

"^^ 

N 

i    X>T 

l;l     AFFECTION. 

COITTEEGBNT  ...-V 

V 

■  f  IXDIVIDUALIIX 
|*-....\    j  DrVKRGRNT 

y.-'jy   \  Individualitt. 

^^^^^A 

I^p- 

Coinineniavij,  t,  40  (Table  7)*  1-  The  Representatiye  names,  as 
Hegel,  Gall,  Fourier,  etc.,  introduced  into  the  Table,  are  such  as  are  specially 
identified  with  the  particular  Principles  or  Domains. 

2.  For  Convergent  Iiidwidtuility  the  Single  term  Mutuality^  or  Collectivity  (of  So- 
ciety), may  be  substituted.  The  Unity  of  Society  is  often  spoken  of  in  this  sense, 
but  it  is  too  ambiguous  a  term  for  a  Technicality.  It  may  mean  (unismally), 
tha  Unity-aspect,  or  Collectivity,  or  Convergent  Individuality,  as  Contrasted 
with,  and  Contrary  to,  (Divergent)  Individuality ;  or  it  may  mean  (trinisraally), 
the  Unity  of  Society  as  based  upo7i,  growing  out  of  and  yet  reaching  down  to  andem- 
lyra^ing  the  (Divergent)  Individuality  or  Variety- Aspect  of  the  Social  Constitution. 
For  Divergent  Individuality  the  Simple  term  Individuality  may  suffice  when  the 
Contrast  between  the  two  kinds  of  Individuality  is  not  in  point.  The  term 
Individuality,  naturally  tends  to  denote  Divergency  or  Independence  mainly, 
— especially  as  associated  with  "  The  Sovereignty  op  the  Individual."  (1). 

3.  Psychology  or  Mentology,  as  limited  or  confined  to  the  Mind  merely,  is, 
in  a  seme^  a  branch  of  Biology,  and  is  so  reckoned  by  Comte  ;  but  as  the  Logic 
or  Law  of  Mind  tends  powerfully  to  declare  itself  as  the  Law  of  Universal  Being, 


(1)  See  "  Equitable  Commerce,"  by  Josiah  Warren,  and  "  Science  of  Society,"  by  Stephen  Pearl  Andrews. 


Ch.  L] 


THE  HEAD,  THE  HEAET,  AND  THE  HAIs'D. 


25 


42.  The  Head  of  the  Man  is  the  Type,  Symbol  or  Analogue 
of  Intelligence  or  Knowing.  The  Left  Side,  or  the  Heaet,  is 
the  Analogue  of  LoDe^  Affection  or  Feeling.  The  Right 
Hand,  armed  for  Action,  is  the  Type  of  Action,  Execution  or 
AccompUsJiment.  (Applied  Science).  These  Analogies  are 
probably  too  obvious  to  require  an  elaborate  exposition.  In- 
stinctively we  vindicate  them  in  our  habits  of  speech,  and  illus- 
trate them  every  liour.  We  speak  of  a  Man  of  Brains,  or  of 
one  who  has  a  Head,  meaning  simply  a  Man  of  InteEigence. 
The  Heart  is  everywhere  the  symbol  of  the  warmth  and  of  the 
throb  or  thrill  of  Affection,  and  the  Eight -Hand  is  the  symbol 
of  Power.     We  see,  tiien,  putting  analogically  the  Whole  In- 


or  to  develop  itself  into  the  Uiiiversal  Lojlc,  or  Transcendental  Philosophy  or 
Metaphydc — terms  in  a  great  measure  equivalent  to  each  other — Psychology 
has  always  stood,  as  previously  observed,  (t,  18)  intimately  associated  with 
Metaphysics  or  Philosophy  as  popularly  understood.  In  this  sense  it  belongs  at 
the  Basis  or  Bottom  of  the  Table.  Again,  as  expressing  itself  analogically, 
through  the  Forms  of  the  Body^  as  in  Phrenology,  the  Science  of  Mind  belongs 
still  elsewhere,  namely,  to  Monanthropology. 


Annotation,  t,  42,  1.  The  Traits 
of  the  Countenance  (Fr.  Tirer  and  Traire, 
Lat.  Traho,  To  Draw),  and  the  Features, 
(Sp.  Fac-ciones,  It.  Fat-tezze,  from  the 
Lat.  Fac-ere,  To  Make),  as  distinctive  of 
the  Head  and  Face,  indicate  the  Delinea- 
tion and  Organization  or  Carpentry  of 
the  Whole  Body ; — the  Drawing  and 
Outlining,  and  the  Make- Up  and  Con- 
stitution of  the  whole  Fabric  or  Struc- 
ture ;  of  which  the  Face  or  Countenance 
(Lat.  Con,  Together,  and  Tenere,  To 
Hold),  is  as  a  Table  of  Contents  {Con 
and  Tenere) ;  or  as  an  Index  to  a  Book  ; 
or  as  the  Front  and  Reprfsentative 
Presentation  of  an  Edifice.  The 
Organization  or  Constitution  itself  so  in- 
dicated or  signified  (indexed)  is  only  re- 
vealed fully  through  Anatomy,  or  the 
Cut-  Up  of  the  Structure,  as  the  Interior 
Plan  of  any  Structure  or  Mechanism  is  re- 
vealed by  cutting  it  or  taking  it  to  pieces. 

10 


2.  The  Internal  Function  is  then  allied 
with  the  Heart  and  the  Circulation  of  the 
Blood,  and  hence  with  Physiology,  (Gr. 
Phusis,  Nature)  as  stated  in  the  text, 
and  the  External  Mechanism  of  the  Limbs 
and  Trunk,  with  Doing,  Execution,  Per- 
formance or  Art. 

3.  The  Permanent  Organization,  re- 
lated to  Anatomy,  is  the  Static  Aspect 
of  the  Body,  allied  with  its  SJiape,  Form 
or  Idea  ;  the  Internal  Functional,  related 
to  Physiology,  is  allied  with  the  Senti-. 
ments,  Feelings  or  Emotions,  ("  The  bow- 
els of  Compassion,"  etc.),  and  is  Sub- 
MoTiC;  and  finally,  t/ie  Trunk  and 
Lirribs,  as  the  total  or  completed  Mecha- 
nismus,  related  to  Calisthenics,  Gym- 
nastics, Labor  and  Play,  is  allied  with 
Motion  specifically,  and  is  therefore  the 
MoTic  Aspect  of  the  Body. 


26  AI^ATOMY,    PHYSIOLOGY,    GESTUROLOGY.  [Cn.  I. 

dividual  Human  Body  for  tlie  Body  Corporate  or  the  Domain 
of  tlie  Science  of  Sociology,  wliat  it  is  that  Comte  has  fur- 
nished us,  hy  Analogy,  as  his  Fundamental  Distribution  of 
Society.  To  say  that  it  is  Intelligence^  Sentiment  or  Affection  ; 
and  Activity  or  Action,  is  the  same  as  to  say  that  the  Funda- 
mental Distribution  of  the  Body  is,  into  Head,  Heart  and 
Hand.  But  this,  more  largely  interpreted,  is  an  immensely 
important,  and  in  a  sense  truly,  a  Fundamental  Distribution  ; 
for,  1.  By  the  Head,  with  its  featured  character  or  deter- 
minate traits  or  lines  is  again  meant,  by  another  stretch  of 
analogy,  the  segmentation  or  sectionizing  of  the  Whole  Body, 
(a.  1.)  and  it  comes  therefore  to  be  the  syn^bolical  representation 
of  the  idea  of  Anatomy  or  the  Cut-up  of  the  Body,  (Gr.  Ana, 
THEOUGH,  and  Temnein,  to  cut)  ;  2.  The  Heaet,  collectively 
with  the  Heart-Beat,  or  the  rhythmical  function  of  the  Body, 
— the  Diastole  and  Systole  of  the  Heart,  in  the  supply  and  dis- 
tribution of  the  blood — is  that  System  of  the  Body  which  is 
representative  of  Physiology ;  and  3.  or  finally,  the  Right- 
Hand,  as  symbol  of  the  Combined  Activity  of  the  Body  as  a 
systematized  Organismus,  represents  the  Common  Function- 
ality  of  the  Body,  not  within,  as  Physiology  (ligature),  but 
externally,  as  Doing,  Performance  or  Art.      (a.  2-3). 

43.  Anatomy  is  Scientoid  ;  Physiology  is  Naturoid ;  and 
Gesture  or  the  Movements  and  Applications  of  the  Body,  as 
a  perfected  Instrument  of  Use,  Artoid.     c.  1-14. 


Commentary f  t.  43,  1.  Every  Science  requires  to  have  an  appropriate 
Nomenclature  or  Terminology,  and  every  new  Science  must  frame  one  adapted 
to  its  wants.  Universology  comes  under  the  same  necessity  in  this  respect  as 
the  other  Sciences. 

2.  To  express  any  department  of  the  Universe,  any  scope,  sphere,  collection  or 
aggregation  of  things  whatsoever,  1  adopt  the  termination,  -ismus  ;  somewhat  as 
in  German  they  say  Organismus,  for  what  we  have  heretofore  denominated  an 
Organism,  that  is  to  say,  a  Substantive  Apparatus  consisting  of  Organs  functionat- 
ing together  for  a  common  end.  This  termination  (-ismus)  is  therefore  equivalent 
to,  -dom  or  Domain. 

3.  From  this  Substantive  Termination  -ismus  is  formed  the  Adjective  Ending 
-iSMic  (changing  us  into  ic),  for  that  which  relates  to  the  given  Department  of  the 


I 


Cn.  I.]  KOMENCLATUEE.  27 

44.  The  leading  distribution  of  Society  made  by  Comte  ; 
after  the  corresponding  distribution  of  the  Mind  made  by  the 
Metaphysicians  ;  and  correspondentially  with  the  above  Pliys- 
ical  Distribution  of  the  Individual  Body ;    and  again,  by 


Universe  or  Collection  of  Principles,  Ideas  or  Things.  Thus,  for  example,  by 
the  Naturismus  of  the  Universe,  is  meant  that  Department  or  Aspect  of  Being 
in  whatsoever  Domain  of  the  Universe,  which  corresponds  with  those  crude 
First  Impressions  which  we  call  Nature,  as  stated  in  the  Text  (t.  9).  By  Sci- 
ENTisMUS  is  meant  that  Department  or  Aspect  of  Being  which  corresponds  with, 
or  is  characterized  by.  Exactitudes  like  those  of  Science  (as,  for  example, — in 
Concrete  Spheres,— the  Regularity  of  Crystals,  or  the  Reflection  and  Refraction 
of  Light).  By  the  Artismus  is  meant  that  Department  or  Aspect  of  Being  in 
which  there  is  the  preponderance  of  Graceful  Forms,  or  of  corresponding  Prin- 
ciples.    Naturismic  is  then,  therefore,  that  which  relates  to  tlie  Naturismus,  etc. 

4.  To  express  tlie  Abstract  Principle  which  prevails  or  predominates  in,  and 
characterizes  any  given  Department  of  the  Universe,  or  any  Thing  or  Aggrega- 
tion of  Things,  I  employ  the  termination  -ism,  which  becomes  an  Adjective  by 
the  addition  of  -al,  making  -ismal,  and  then  denotes  that  which  relates  to  the 
Principle  in  question.  Hence  the  terms  Naturism  and  Scientism  are  used  to 
denote  the  inherent  and  governing  Principles  of  the  Naturismus  and  the  Scien- 
tismus  respectively.  Naturismal  and  Scientismal  are  the  corresponding 
Adjectives. 

5.  Finally,  for  a  single  Object  or  Thing  which  embodies  and  is  a  Material  or 
Real  Ty2)e  of  an  Abstract  Principle,  the  termination  -did  (Gr.  Eidos,  form,  like- 
ness) is  added,  as  a  JVataroid,  a  Scientoid,  etc.  A  cube  is,  for  examj^le,  a  Scien- 
toid,  or  the  Analogue  of  the  Scientismus  in  the  primitive  distribution  of  the 
Universe,  as  will  be  explained  elsewhere  (t.  776).  The  termination  -did  makes 
the  Adjective  in  -gidal,  meaning  tJiat  which  relates  to  the  thing  denoted  hy  the 
Substantive. 

6.  But  -oiD,  as  itself  an  Adjective  Termination,  continues  to  mean — as  it  is 
now  extensively  employed  in  The  Sciences, — like  or  similar  to. 

recapitulation. 

Substantives.  Adjectives. 

-isMTJS  (Department).  -ismic  (relating  to  a  Department). 

-ISM  (Principle).  -ismal  (relating  to  a  Principle). 

DID  (Thing).  -GIDAL   relating  to  a  Thing). 

-Old,  that  which  is  like  or  similar  to  that  which  is  named. 

7.  The  termination  -otd  (contracted  -id)  will  be  used  to  denote  any  Object 

I  or  Thing  characterized  by  the  Property  named,  and  this,  changed  to -it,  will 
then  denote  the  corresponding  Abstract  Conception.  A  Un-iD  is  therefore  any 
Individualized  Object,  or  real  Unit;  while  Un-iT  will  continue  to  signify,  as 
now,  the  mere  vacant  ideal  of  an  Oliject, — representative  of  any  object  which  may 
afterwards  be  supplied  to  it— the  mathematical  Unit,  in  fine.     So,  Diametr-iD 


28  IS-OMEirCLATUEE.  [Ch.  I. 

analogy,  with  tlie  leading  Sciences  wMcli  relate  to  tlie  Body; 
is  therefore  of  a  great,  and— in  a  Common  as  distinguished 
from  a  more  Radical  Aspect  of  the  Subject — of  2^, fundamental 
importance  in  the  true  constitution  of  a  Social  Science.   Comte 


denotes  a  real  AqcIb  or  Central  Beam^  and  Diametr-iT  an  Abstract  Line  center- 
ing any  object  in  a  similar  manner. 

8.  By  this  simple  adjustment  of  Terminations  a  great  number  of  new  words 
is  formed,  without  the  aid  of  which  it  would  be  very  difficult,  if  indeed  not 
entirely  impossible,  to  convey  a  clear  understanding  of  the  discriminations 
which  it  is  necessary  to  make  m  the  proper  treatment  of  Universology. 

9.  By  the  operation  of  the  new  Terminology,  the  English  word  Organism 
becomes  sometimes  Organismus  as  in  the  German  from  the  Latin,  and  sometimes 
Organismoid,  according  to  the  special  sense  in  which  it  is  used ;  while  Organism 
is  reserved  to  signify  tJie  Organic  Principle, — the  Principle  which  presides  in 
Organic  Spheres  and  Things,  and  maJces  them  differ  from  Inorganic. 

10.  By  Naturism  is  meant  the  inherent  and  governing  Principle  in  the  Na- 
turismus ;  that  is  to  say  in  the  Realm  or  Domain  of  Nature  or  of  Reality  and 
Actuality,  or  of  Things  and  Events ; — or  in  some  ECHonifG  Department  of  Science 
or  Art. 

11.  By  Scientism  is  meant  the  inherent  and  governing  Principle  in  the 
Scientismus;  that  is  to  say  in  the  Realm  or  Domain  of  Science,  or  of  the  Limita- 
tions and  Measurements  of  Reality  and  Actuality,  as  Number,  Order,  etc.,  or  in 
a  word,  of  Law  ;  or  in  some  EcHomG  Department  of  Nature  or  Art. 

12.  By  Arttsm  is  meant  the  inherent  and  governing  Principle  in  the  Artis- 
mus;  that  is  to  say  in  the  Realm  or  Domain  of  Art,  or  of  Harmony  and  Beauty, 
or  of  Symmetry  and  Pleasing  Proportion  between  Reality  and  Actuality,  on  the 
one  hand,  and  the  Law  governing  their  exposition  or  development  on  the  other ; 
or  in  some  echoing  Department  of  Nature  or  Science. 

13.  Where  one  Noun  is  qualified  by  another  in  a  compound  way,  it  is  usual 
to  terminate  the  first  noun  in  the  vowel  o,  as  in  Sciento-Philosophy.  lliis  signi- 
fies the  Scientific  half  or  branch  of  Philosophy.  It  halves  or  fractionizes,  therefore, 
the  meaning  of  the  second  term.  But  there  is  another  class  of  cases  in  which  a 
compound  is  needed  to  signify  the  Joint  Domain  resulting  from  the  addition  of 
the  meanings  of  the  two  terms.  For  this  purpose  I  change  the  connecting 
vowel  from  o  to  a.  Thus  Scienta-Philosophy  would  signify  the  joint  Domain 
compounded  of  Science  and  Philosophy  (called  in  the  Text  sometimes  The 
University, — putting  the  Institution  for  the  Domain). 

14.  A  totally  new  Lingual  Department  arises  out  of  Universology  itself  and  will 
furnish  the  ulterior  Thesaurus  of  the  Technicals  of  the  Science,  in  turn.  This 
new  Scientific  Universal  Language  (Alwato)  receives  some  preliminary  exposi- 
tion in  the  Vocabulary ;  see  the  word  Tikiwa.  The  Nomenclature  here  intro- 
duced is  therefore  in  a  sense  transitional,  although  it  may  be  absorbed  into  the 
new  Language  and  remain  more  or  less  permanent  alongside  of  terras  more 
rigorously  constituted.    (See  also  "  Structural  Outline,"  to  follow  this  work.) 


Ch.  I.]  IXDIVIDUALITT  A^T>  MUTUALITY.  29 

has  therein  virtually  discriminated  between  the  Anatomy,  the 
Physiology  (or  Interior  Functionology),  and  the  Gesturology 
(or  External  Functionology)  of  Society.  In  this  he  has  made 
a  great  and  valuable  contribution  to  the  constitution  of  the 
final  and  completed  Science  of  Society.  He  has  done  well 
this  immense  preparatory  work,  and  for  this  he  deserves  and 
will  receive  the  gratitude  and  applause  of  the  world  in  the 
coming  ages.  All  this  labor,  as  that  of  all  the  other  Great 
Thinkers  of  the  Past,  is  unhesitatingly  appropriated  by  Uni- 
versology. 

45.  It  is  indeed  said  by  Emerson  that  the  greatest  Man  is  he 
who  is  most  greatly  indebted.  If  the  greatness  of  a  Science 
or  of  a  System  of  Philosophy  can  be  measured  by  the  same 
test,  then  should  Universology  and  Integralism  be  classed  as 
the  Greatest  of  Sciences  and  of  Systems  on  that  ground ;  but 
to  the  accumulation  and  co-ordination  of  the  labors  of  all  past 
thinkers,  Universology  with  its  accompanying  Philosophy 
will  add  also  their  own  immense  contribution  of  original  Dis- 
covery. 

46.  This  Basic  Societary  Distribution  of  Comte  is,  however, 
as  above  intimated,  a  distinguishing  between  certain  'cery  gen- 
eral Aspects  of  Society  merely, — symbolized  by  the  Head, 
Heart,  and  Hand, — as  if  these  were^  or  composed  the  whole 
Body.  It  is  therefore  a  Generalized  or  Discursive  Kind  of 
Discrimination,  as  contrasted  with  another  which  is,  at  least, 
equally  Fundamental,  and  which  is  far  more  Distinctive  and 
Exact.  Comte' s  Discrimination  is,  in  other  words,  philoso- 
PHOiD,  or  NATUROiD,  as  against  this  other,  which  is  about  to  be 
made  from  the  Universological  point  of  view,  and  empTiasized, 
and  insisted  wpon^  and  which  is  specifically  Scietttoid.  The 
distinction  now  in  question  is  that  which  intervenes  between 
the  Iis^DiviDUALiTY  and  the  Mutuality  ( — Kelations)  of  So- 
ciety; or  between  the  Centralizing  and  the  Decentralizing 
Tendency ;  or  technically  and  precisely,  between  the  Divee- 
GEisTT  and  the  Coz^-rvERaEiJTT  Individuality,  out  of  which  the 


Sa  THE  LIMBS  ;   THE  TETJNK  ;   THE  E]^^TIEE  BODY.        [Cn.  I. 

Composite  Integeality  of  Society  is  inherently  constituted. 
Comte's  Discrimination  is  indeed  derived,  as  I  have  already 
pointed  out,  from  those  very  Metaphysicians,  or  Indeterminate 
Philosophers,  upon  whom  he,  as  a  Positivist  or  Scientist,  has 
as  it  were  lavished  his  contempt,  for  what  he  regards  as  the 
vagueness  of  their  speculations,  and  the  l)arrenness  of  their 
results. 

47.  It  is  apparent  from  the  Diagram  (No.  2,  t.  41),  that  there 
is  another  and  more  exhaustive  Distribution  of  the  Parts  of 
the  Body ;  or  as  between  the  Parts  of  it  and  the  Whole  of  it ; 
which  should  also  symbolize  a  correspondingly  more  Radical 
Distribution  of  Human  Society.  The  distinction  here  alluded 
to  is  as  between  1.  The  Limbs  or  Brandies  of  the  Body ;  2. 
The  Trunlc  or  Central  and  Simple  Integration  of  the  Svl)' 
stance  of  the  Body  ;  and  3.  Tlie  Entirety  or  Compound  Whole- 
ness^ or  Composite  Integrality  of  the  Body^  as  constituted  of 
the  Limbs  (including  the  Head)  and  the  Trunk,  conjointly. 
Analogically^  as  will  be  seen  by  further  inspection  of  the 
Diagram,  the  Limbs  in  their  Divergency  or  Branchiness  sym- 
bolize the  Principle  of  Diveegeistt  Ii^dividuality  in  Society. 
The  Trunk  in  its  Collective  Unity  symbolizes  in  turn  the  Op- 
posite Principle  of  Mutuality,  Collectivity,  Sociability, 
or  Conveegent  Individuality.  Tlie  different  aspects  or 
modes  of  combining  these  two  Grand  Constitutive  Principles 
of  Society,  will  be  stated  further  on.     (t.  54,  56.) 

48.  Divergent  Individuality,  or  the  "  Soveeeigistty  of  the 
Individual,"  as  the  Basis  of  Social  Order,  and  consequently 
as  the  Fundamental  Principle  of  Sociology,  is  distinctively 
and  pre-eminently  the  doctrine  of  Josiali  Warren  of  Indiana, 
and  as  derived  from  him  has  been  elaborated  by  myself  in  a 
work  entitled  the  "  Science  of  Society."  It  has  been  recently 
exhibited  in  a  less  fundamental  and  exact  form,  but  more 
popularly,  by  John  Stuart  Mill,  in  a  work  entitled  "Mill  on 
Liberty."  It  is  the  doctrine  of  the  least  possible  amount  of 
Intervention    Govemmentally,    and   by    Social    Kestrictions 


Cn.  I.]  SOCIETY  AITD  THE  INDIVIDUAL.  31 

througli  Public  Opinion  even  ;  and  of  the  development  of  the 
Individual  Man  into  a  Law  unto  himself ;  his  action  limited 
only  by  the  ethical  inhibition  of  aggression  or  encroachment ; 
through  the  Intellectual  Perception  of  the  Abstract  Principles 
of  Equity  and  Right ;  which  it  is  the  object  of  this  system  to 
teach  and  to  enforce,  as  the  highest  dictates  of  an  enlightened 
self-interest, — so  that  ultimately  Coercive  Government  shall 
become  comparatively  unnecessary.  This  idea  predominates 
also  in  the  writings  of  Herbert  Spencer,  and  is  made  the  basis 
of  a  distinct  statement  by  him  of  one  of  his  differences  from 
Comte.  It  is  this  doctrine  which  is  illustrated  symbolically 
by  the  Dimrgency  of  the  Limbs  or  Members  of  the  Body. 
We  instinctively  speak  of  Individuals  as  Members  of  Society. 
The  free  development  and  use  of  the  Limbs  is  truly  the  Basis, 
but  it  is  not  the  Top,  nor  yet  the  Centre,  of  the  true  Autonomy 
of  the  wJiole  Body.  Mr.  Warren  indeed  admits  the  Counter - 
principle  of  Leadership  or  '^Individuality  of  Lead,"  or  what 
Fourier  would  denominate  Social  Pivots,  but  he  makes  so  little 
of  it  in  the  comparison  with  the  Divergent  or  liberating  opera- 
tion of  Individuality,  that  his  name  may  well  be  put  as  the 
representative  ''par  excellence,''^  of  this  profoundly  Radical 
Principle  of  Socialism. 

49.  Comte,  on  the  other  hand,  with  no  attempt  even  at  any 
adequate  discrimmation,  leans,  by  his  natural  affinities,  wholly 
to  the  opposite  extreme.  He  explicitly  denies  RigTits  to  the 
Individual  in  Society,  altogether.  He  affirms  that  Society 
alone  has  Rights,  and  that  the  Individual  has  Duties  to  per- 
form, only.  (1). 

50.  Still,  this  one  statement  of  his  views  would  not  do  full 
justice  to  Comte.  He  believes  that  the  safety  and  protection 
of  the  Individual  are  sufficiently  provided  for  by  the  system  of 
guarantees  which  he  has,  so  to  speak,  devised  in  his  Synthesis 
of  Society,  or  System  of  Social  Construction.     He  even  admits 


(1)  His  maxim  is :  Onn^adiroit  qiiede  fair  &  son  devmr. 


32  OEDER  AISD  FEEEDOM.  [On.  I. 

the  usefulness  of  the  Critical  or  Divergent  Principle  in  the 
great  Crises  or  Transitions  of  Society,  for  the  purpose  of 
breaking  up  the  incrustations  of  an  old  and  imperfect  Syn- 
thesis ;  in  other  words,  for  revolutionary  periods.  He  nowhere 
recogni2;es  it,  however,  as  one  of  the  Ever-Present  Essential 
and  Vitalizing  Principles  of  Society,  to  be  guarded  and 
cherished,  as  we  guard  and  cherish  the  Existence  and  the  Free- 
dom of  our  Limbs, — as  something  indeed  never  to  be  sacrificed 
except  in  the  last  extremity,  and  as  a  pis  alter  for  the  muti- 
lated preservation  of  the  Body  itself. 

61.  This  important  point  has  been  so  loosely  considered  by 
Comte ;  it  is  so  little  the  Tonic  or  Key-lN'ote  of  his  system, 
while  the  opposite  Principle,  The  Collectim  Interests  of  Hu- 
manity, and  the  absolute  devotion  of  the  Individual  to  them, 
is  insisted  upon  in  such  immense  preponderance,  that  I  have 
chosen  his  name  to  stand  representatively  for  this  Counter- 
Principle  of  Convergent  Individuality, —which  is,  the  Mutual- 
ity-Aspect or  the  Collectivity  or  ''Sociability"  of  Society,  as 
against  its  Individuality.  The  Analogue  of  this  Principle  in 
the  Individual  Body  is  the  Trunk  or  Main-Stem  of  the  Body, 
— the  Torso,  as  against  the  Limbs. 

52.  Divergent  Individuality  is  the  Principle  of  Feeedom 
and  Progress,  tending  to  Democracy,  and  ultimating  in  the 
Sovereignty  of  the  Individual;  Convergent  Individuality  is 
the  Principle  of  Oedee  or  Conservatism,  and  hence  of  Im- 
mobility or  E-est.  While  therefore  the  Sovereignty  of  the 
Individual  is  claimed  by  Warren  as  the  Principle  of  Order,  it 
is  so,  not  directly,  nor  in  its  own  nature,  but  as  a  Reaction 
and  as  a  Basis,  and  because  the  Ultimate  and  Harmonious 
Order  of  Society  must  rest  precisely  upon  this  Basis  of  In- 
dividual Freedom,  or  must  in  other  words  be  compatible  with 
it.  Louis  N'apoleon  has  uttered  the  great  phrase,  '^  Contented 
Nationalities  as  the  basis  of  IS'ational  Harmony."  The 
greater  conception  still  is  Contented  Indimdualities  as  the 
basis  of  the  Order  and  Harmony  of  Society, 


Cn.  L]  PASSIO:^AL  AND  IITDUSTEIAL  ATTEACTIOIT.  83 

53.  Comte,  on  the  contrary,  claims,  at  the  opposite  extreme, 
that  a  Constituted  and  even  a  Eepressive  Order  is  the  Condi- 
tion of  Progress,  It  is  so,  in  turn,  only  in  a  secondary  sense, 
less  radical  than  that  in  which  a  Free  Divergent  Individuality 
conduces  to  Progress.  He  justly  affirms  that  '^Progress  is 
merely  the  Development  of  Order ;"  but  the  Order  of  Nature, 
by  which  she  is  effecting  her  Grand  Universal  Social  Progres- 
sions, as  indeed  all  other  Progressions,  is  something  larger 
than  the  Conventional  and  Established  Order  which  this  Phi- 
losopher would  assign  to  her.  This  magical  Order  of  Nature 
or  of  Providence  is  competent  to  emhrace  and  to  absorb,  and 
to  utilize  the  Utmost  Scope  of  that  Divergent  Individuality 
which  is  the  terror  of  "Conservative  minds;"  nay,  even  de- 
mands that  utmost  scope  of  Divergency  and  Freedom  as  the 
indispensable  Condition  and  Ground  of  its  own  Bemg.  This 
is  no  more  than  repeating  what  was  said  above  of  the  Doctrine 
of  Warren. 

54.  Fourier,  differing  again  from  both  Warren  and  Comte^ 
combines  these  two  Opposing  Principles  implicitly,  but  not 
explicitly;  that  is  to  say,  vaguely  and  somewhat  unsatisfac- 
torily. He  proposes  "to  harmonize  the  Passions,"  by  which 
he  means  all  the  Motor-Forces  of  the  Soul,  by  his  discovery 
of  still  other  and  in  a  sense  higher  Principles  of  Social  Eecon- 
struction  and  Harmony.  These  Principles  are,  especially, 
"Passional  Attraction"  and  "Industrial  Attraction."  He 
therefore,  so  to  speak,  obliterates  or  blends  and  obscures  the 
distinct  idea  of  the  Duties  and  that  of  the  Eights  of  the  Indi- 
vidual, under  the  concrete  operation  of  those  higher  Sociolog- 
ical Principles.  He  trusts,  in  other  words,  to  the  influence  of 
Charm,  or  to  the  delight  of  life  under  harmonious  conditions, 
which  shall  make  us  forget  whether  we  serve  or  are  served  in 
the  supreme  pleasure  of  Doing.  The  Analogue  for  this  is,  in  a 
sense,  the  Totality  of  the  Body, — Trunk  and  Limbs;  but 
this  not  with  any  complete  distinctification  of  those  parts, 
but  rather  the  Body  as  recognized  through  a  flowing  out- 


84  SOCIAL  INTEGEALISM  ;  PAXTARCHISM.  [Ch.  I. 

liiie,  as  of  tlie  draped  statue  or  the  fasliionable  lady  in  full 
toilette. 

55.  Warren,  in  respect  to  the  series  of  Sociological  Prin- 
ciples here  discriminated,  is  Sdentoid,  Analytical^  or  Dis- 
integrating^  and  truly  Radical.  Comte  is  PMlosojplioid^  Na- 
turoid^  Synstatic^  and  only  Pseudo-Beconsiructive.  His 
highest  ideal  of  the  Societary  conditions  of  the  Future  is  little 
more  than  a  revivification  of  the  old  Catholic  Church  and  of 
the  Feudal  System  of  the  Middle  Ages ;  with  the  men  of  Sci- 
ence as  the  new  Priesthood ;  the  Bankers  and  Industrial 
Chiefs  engaged  in  the  Organization  of  Industry  and  the  pro- 
tection of  the  poor,  in  the  place  of  the  Barons  and  Kings  ;  and 
the  ideal  Entity  called  Societ^^,  or  ''le  Grand  Etre"  (the  Great 
Being) — desx)ite  of  his  horror  of  Metaphysical  Entities — as  the 
object  of  worship,  in  the  place  of  the  God  of  Theology.  Fou- 
rier is  Artoid,  Composite,  SyntJietic,  and  profoundly  Recon- 
structive,— pre-eminently  Eadical  and  pre-eminently  Conser- 
vative,— ^but  without  positive  demonstrations,  confused  in 
method,  and  fantastical  in  manner;  the  brilliant  but  shim- 
mering incipiency  of  the  Grand  Socio-Scientific  Eevelation 
of  the  Future. 

h'o.  Social  Integealism  is  the  Theoretical,  and  Pantaech- 
ISM  the  Practical  Co-ordination,  Corribination  and  Co-opera- 
tion of  a  true  Social  Organization  ; — the  Reconciliation  of  all 
Opposites ;  the  Integration  of  all  Partialisms  and  Extremes. 
Pushing  Individualism  to  its  Ultimates  along  with  Warren, 
but  only  as  a  Basis,  they  accept  and  magnify  along  with 
Comte  the  doctrine  of  Leadership  or  Social  Pivots, — the  true 
Aristocracy  of  Talent,  Goodness  and  Power  for  the  Accom- 
plishment of  Good, — as  an  essential  condition  of  Society  at 
large,  and  of  every  practical  undertaking  which  is  to  embody 
any  considerable  number  of  m.(m— Mending  these  Antagonist 
Principles  into  Haemois-t,  by  the  intervention  of  the  Fourier- 
istic  Principle  of  Charm.  In  other  words,  they  integrate  and 
co-ordinate   the  Individualism  of  Warren,    the    Subordina- 


Ch.  I.]  PHILOSOPHY  OF  HISTORY.  35 

tion  and  Social  Devotedness  of  Comte,  and  the  Attractlonal 
Theory  of  Fourier.  They  go  at  the  same  time  "back  of  all 
these,  and  subsume  the  Great  Religious  Sentiment,  the  Spirit- 
ual Aspirations  and  Faith,  and  the  profound  Intuitional  Ex- 
periences of  the  Race,  in  all  the  Past. 

57.  Social  Integralism  purposes,  in  addition,  to  furnish,  in 
full,  the  Philosophy  of  History ;  to  give  the  significance  of 
all  the  Doctrines,  Rites  and  Sectarian  Peculiarities,  in  the 
Religious  World  ;  to  reconcile  and  converge  all  Religions  and 
Sects  in  the  bosom  of  a  Higher  Social  and  Religious  Unity, 
through  the  mediation  of  a  Scienta-PMlosopTiiG  Revelation  of 
the  Law  of  God  existing  in  all  Being ^  and  tending  ever  to  the 
final  and  satisfactory  ''  Restitution  of  all  Things."  It  will  do 
the  same  for  all  governmental  Diversities,  and  the  Practical 
Incoherencies,  in  all  senses,  of  the  Collective  and  the  Indivi- 
dual Life. 

58.  The  new  Science  or  Philosophy, — ^in  whichsoever  aspect 
it  is  regarded, — does  not,  however,  profess  even,  as  mere  Sci- 
ence or  Philosophy,  to  do  the  work  of  the  Heart,  nor  to  dis- 
pense with  the  instrumentalities  of  Religious  Culture.  It  is  pre- 
eminently the  worJc  of  the  Head  in  the  service  of  the  Heart ; 
but  that  Service  in  the  highest  of  the  forms  which  it  assumes 
is  specifically  one  of  Governing  or  Direction  over  the  Senti- 
ment, as  well  as  over  the  Action  or  Conduct  of  the  Individual, 
and  especially  of  Society,     c.  1-3- 


Commentary,  t,  58.  1.  It  is  the  characteristic  or  Key-Note  of  the  Posi- 
tive Politics  of  Comte,  that  the  Heart  rules  or  should  rule  the  Head.  This 
supposed  Principle  of  True  Social  Order  is  stated  very  strongly  by  him,  as 
follows :  "  The  Intellect  is  not  destined  to  reign,  but  to  serve ;  when  it  aspires 
to  govern,  it  enters  into  the  service  of  the  Personality,  instead  of  seconding  the 
purposes  of  Sociability,  without  being  able  in  any  manner  to  escape  from  the 
service  of  some  one  of  the  passions.  In  fact,  the  real  governing  function  de-  ■ 
mands  above  all  things  Force^  and  the  Reason  has  never  anything  to  offer  but 
Light :  the  Impulsion  must  come  from  elsewhere."  (1) 

2.  Universology  and  Integralism  just  as  distinctly  affirm  the  Opposite  Prin- 


(1)  Politique  Positive,  Vol.  I.  p.  16. 


36  "COKEESPOIS'DEI^CES  ;"  "UNIVEESAL  AlfALOGT."       [Ch.  I. 

59.  Universology  is  again  competent  to  descend  more  deeply 
into  the  Arcana  of  Being,  and  to  penetrate  and  disperse  all 
Mystery;  except  the  Mystery  of  Being  itself.  It  proposes  to 
carry  the  Methods  of  Exact  Science  into  the  Kealms  of  Spirit- 
ual Phenomena,  and  to  expose  the  whole  Arena  of  Mythical 
Perception  to  the  clear  Sunlight  of  the  Intellectual  Under- 
standing. I  have  placed  the  name  of  Swedenborg  as  the  most 
leading  of  my  predecessors  among  the  representatives  of  this 
department  of  Knowledge.  Swedenborg  is  still,  notwithstand- 
ing all  that  the  modern  Spiritualists  or  Spiritists  have  done, 
the  grand  Corj^hseus  of  Mysteriology  and  Symbolology.  He 
has  intuited  obscurely  the  knowledge  of  the  whole  field,  and 
has  so  furnished,  in  part,  the  IN'aturoid  Stage  of  this  Method  of 
Investigation.  He  possessed  vaguely  that  whole  Doctrine  of 
^* Correspondences,"  or  ''Universal  Analogy,"  which,  when 
scientifically  discovered,  is  Universology  itself ;  although  un- 
der this  latter  denomination, — Universal  Analogy — Fourier 
has  carried  the  Intuitional  Phase  of  this  discovery  an  immense 
step  beyond  Swedenborg,  especially  in  its  applications  to  So- 
ciological Science. 

60.  The  followers  of  Swedenborg,  or  the  acceptors,  as  they 
denominate  themselves,  of  his  doctrine,  and  other  high  religion- 
ists, would  concur  in  objecting  to  the  surrendering  of  the  name 


ciple,  namely,  that  all  the  faculties  of  Man  individually,  and  of  Human  Society, 
should  he,  and  are  destined  to  lecome,  specifically  submitted  to  the  government  of 
the  Reason ;  and  that  Force  and  Impulsions,  instead  of  Governors,  arc  the 
Subject-Matter  or  the  living  Reality  of  Being  demanding  to  he  govenwd. 

3.  The  Hand  of  the  Steersman  on  the  Helm,  (Fr.  Gouvernail,  Lat.  Ouhernacu- 
lum,  A  Helm,  whence  comes  the  word  Government),  practically,  it  is  true,  gov- 
erns the  Ship,  (temporarily  and  materially)  ;  but  the  Hand  of  the  Steereman 
moves  in  Subordination  to  the  View  or  Sight,  and  to  the  accompan^dng  word 
of  command  of  the  Pilot,  who  is  the  true  Spirito-Ideal  Governor  of  the  Shij^'s 
course— so  that  the  Mere  Light  is  paramount  over  the  Actual  Force,  even  when 
this  last  is  engaged  in  governing, — the  Legislative  paramount  over  the  Execu- 
tive Department.  The  Eye  is  higher  in  position  and  more  tnily  directional  than 
the  Heart  or  the  Hand.  This  important  subject  will  undergo  a  more  elaborate 
discussion  in  a  subsequent  work. 


Ch.  I]  "SPIRITUALISTS"   AND    " SPIEITISTS. "  37 

^'  Spirihcaltsts^^  to  those  wlio  have  appropriated  it  in  these 
more  modern  times  ;  and  here  more  generally  in  America ;  of 
whom  Andrew  Jackson  Davis  and  Judge  Edmonds  may  per- 
haps be  taken  as  representative  men.  These  they  call  Spirit- 
ists, not  for  the  purpose,  or  certainly  not  alone  for  the  purpose 
of  discrediting  them,  hut  for  the  purpose  of  marking  an  im- 
portant distinction  ;  and  since  this  same  class  of  thinkers  and 
believers  in  France, — ''Modern  Spiritualists" — have  volun- 
tarily chosen  the  name  JSpiritiste,  and  not  Spiritualiste,  I 
have  elected  to  follow  the  Swedenborgians  in  this  particular. 
The  difference  between  these  two  classes  of  believers  is  world- 
wide and  important  for  all  the  purposes  of  Philosophy.  The 
Spiritists  hold  with  great  uniformity  that  Spirit,  as  they  under- 
stand and  mean  it,  however  refined,  is  only  an  exceedingly 
attenuated  form  of  Matter.  It  is  EtTieria  as  distinguished 
from  Materia.  This  doctrine  is  therefore  the  Spiritual  Side  or 
Aspect  of  Materialism.  What  they  are  discovering  and  in- 
vestigating is  an  immense  field  in  the  larger  domain  of  Truth 
now  about  to  be  annexed  to  the  possessions  of  Positive  Science, 
but  it  is  still  quite  different  in  kind  from,  and  should  not  be 
confounded  with,  a  true  Transcendental  Spiritualism — although 
it  tends  to  terminate  in  that,  or  is,  to  speak  technically,  tenden- 
tially  correspondential  with  it.     c.  1-4. 

Commentary,  f,  60*  1.  For  myself  certainly,  by  the  introduction  of 
these  two  terms  I  do  not  desire  to  be  understood  as  pronouncing  by  so  doing, 
through  any  implication  of  the  words  used,  upon  the  superior  truth  or  greater 
excellence  of  one  form  of  doctrine  over  another,  but  simply  to  avail  myself  of 
the  facilities  of  language  to  save  an  important  distinction  of  ideas ;  nor  do  I 
assign  to  any  one  an  exclusive  position  in  either  rank. 

2.  By  Spiritist  I  wish  to  designate  one  who  believes  in  the  existence  and  com- 
munication of  Spirits  mainly  through  the  testimony  of  "  Physical  Manifesta- 
tions," or  even  of  semi-intellectual  and  ideal  visions,  but  who  tends  to  assign 
to  the  Spirit- World  an  actual  locality  in  Space,  and  so  generally  to  materialize 
his  conceptions  of  the  Subject. 

3.  By  Spiritualist  I  mean,  on  the  contrary,  one  who,  believing  in  the  Spirit- 
life,  does  so  mainly  through  realizing  it  interiorly ;  by  influx  and  faith  affecting 
the  life  religiously ;  as  a  world  of  pure  thought  and  affectional  or  emotional 
experiences  without  much  requiring  or  considering  the  testimony  of  Physical 


38  "LOVE  AND  WISDOM  EEAL   SUBSTAIS^CES."  [Ch.  I. 

61.  The  true  Spiritualism,  on  the  other  hand,  in  respect  to 
which  Swedenlborg  is  to  be  classed  with  the  High  Religionists 
and  Orthodox  Theologians,  is  a  real  Supernaturalism,  and  is 
the  opposite  or  antithesis,  therefore,  of  Spiritism.  According 
to  Swedenhorg,  this  Mundane  Universe  is  merely  a  coarser 
shell  or  outgrowth  from  a  world  of  pure  Spiritual  Being,  which 
is  so  distinct  in  kind  from  all  that  we  call  Matter,  that  it  is  not 
even  contained  in  Time  and  Space,  but  absolutely  transcends 
them  both,— although  there  is  in  it,  by  correspondence,  a  cer- 
tain appearance  of  Time  and  Space,  the  Time-phenomena  being 
Thoughts,  and  the  Space-phenomena  being  Affections.  This 
Mundane  World  is  then  a  world  of  ITltimates,  and  not  of 
OrigiQS.  According  to  the  logic  of  this  distinction,  the  very 
granite  rock,  the  Basis  of  our  Materiality,  is  only  a  consolida- 
tion of  Spiritual  Entities  or  Forces — Thoughts,  Ideas,  Feelings. 
Accordingly  Swedenborg  boldly  affirms  that  Love  and  Wis- 
dom, the  aggregations  of  Affections  and  Thoughts,  are  real 
Substances. 

62.  Extravagant  and  mystical  as  this  last  statement  may 
seem  at  first  to  the  mere  Materialist  in  Philosophy,  or  to  the 
Materialistic  Scientist,  it  is  indubitable  that  the  recent  pro- 
gress of  Scientific  speculation,  in  the  most  conservative  sections 
even  of  the  Scientific  World,  is  markedly  and  rapidly  tending 
to  similar  conclusions.  One  has  only  to  read  some  one  of  the 
more  recent  Scientific  Collections,  take  for  example  ''The  Cor- 


Manifestations  :  and  who  takes,  or  attempts  to  take,  his  conception  of  the  Sub- 
ject out  of  the  Domain  of  Time  and  Space,  and  so,  generally,  to  "  spiritualize^'" 
instead  of  materializing  the  whole  idea  of  the  Subject. 

4.  Within  the  ranks  of  the  "  Modern  Spiritualists,"  or  (Fr.)  "  Spiritistes,"  I 
know  many  whom  I  rank  habitually  in  my  thought  as  Spiritualists,  and  others 
whom  I  rank  as  Spiritists ;  while  I  recognize  in  many  a  strong  tendency  to  unite 
the  two  forms  of  doctrine  and  mental  state,  more  or  less  hannoniously  blending 
them  with  each  other.  Each  individual  is  free  to  the  adoption  of  either  term 
as  designating  his  own  perception  of  himself,  and  will,  I  hope,  be  thankful  for 
the  help  which  the  lingual  discrimination  will  offer  him.  The  New  Language 
will  afford  infinitely  more  numerous  and  subtle  discriminations  for  subdivisions 
of  the  same  domain. 


Cn.  I.]  FIRST  AND  SECOND  FOEMS  OF  MATTER.  39 

relation  and  Conservation  of  Forces ;  A  series  of  Expositions, 
"by  Prof.  Gove,  Prof.  Helmlioltz,  Dr.  Mayer,  Dr.  Faraday, 
Prof.  Liebig  and  Dr.  Carpenter,"  to  be  struck  by  the  immense 
strides  which  these  leaders  in  Science  are  making  towards 
what  I  may  denominate  the  Spiritual  Constitution  of  Matter. 
This  is,  of  course,  in  their  minds,  in  the  first  instance,  in  the 
form  of  the  admission  of  a  Msbterioid  Etherial  Substance,  finer 
or  more  subtle  than  that  wliicli  has  been  heretofore  dealt  with 
in  Science,  and  which  latter  we  must  hereafter  discriminate 
as  the  JF'irst  Form^  or  the  Giross  Form  of  Matter. 

63.  Professor  Joseph  Henry,  Secretary  of  the  Smithsonian 
Institution,  at  Washington,  has  recently  admitted  what  we 
must  now  denominate  the  Second  Form  of  matter,  the  Etherial, 
into  a  Scientific  Classification.  His  words  are:  ''Matter  is 
found  in  three  states  or  consistencies — Solid,  Liquid,  and  Aeri- 
form or  Gaseous ;  and  to  these  may  reasonably  be  added  a 
fourth :  the  Etherial."  (1).  Professor  Silas  L.  Loomis,  also  of 
AVashington,  is  elaborating  a  profound  and  original  Scientific 
Exposition  of  the  nature  and  laws  of  " Ether ia'^  or  "the 
Second  Form  of  Matter."  The  world  is  already  familiar  with 
the  Odic  Force  of  Eeichenbach,  which  Faraday,  it  is  said,  has 
admitted  may  have  relations  with  his  own  discovery  of  Dia- 
Magnetism. 

64.  The  Scientists  do  not  as  yet,  for  the  most  part,  consciously 
mean  by  these  new  attributions,  or  theories  of  matter,  all  even 
that  the  Spmtists  mean  by  Spirit-Matter;  but  the  line  of 
difference  is  difficult  to  be  drawn  or  preserved,  and,  as  I  have 
said,  the  Spiritists  tend  in  turn  to  take  the  ground  of  the  true 
Spiritualists  or  Supernaturalists,  who  tend  in  their  turn  to 
become  more  materialistic  in  their  expositions  of  Supernatural- 
ism.  Take,  for  illustration  of  this  latter  statement,  the  Cos- 
mology of  Hickok,  who  from  the  highest  pinnacle  of  Ortho- 


(1)  Syllabus  of  a  Course  of  Lectures  on  Physics,  by  Professor  Joseph  Henry,  Secretary  of  the 
Smithsonian  Institution,  Annual  Report  of  the  Board  of  Regents  of  the  Smithsonian  Institution.  Miscel- 
laneous Documents :   Senate ;   No.  54,  page  193. 


40  NATUKALISM  AND  SUPESNATUEALISM.  [Ch.  I. 

doxy,  traces  down  the  Will  of  God  into  the  detailed  mechanism 
of  the  External  World. 

65.  Professor  Hickok  goes,  indeed,  the  additional  step 
beyond  the  Etherialists,  of  boldly  discarding  the  idea  of  Mat- 
ter as  such,  and  resolves  all  appearances  of  Matter  into 
nothing  else  than  the  standing -Against-Eacli-Ofher  of  Oppo- 
site Forces.  These  forces  are  then '  retraced  to  their  Spiritual 
Sources  in  the  Will  of  God, — while  ultimated  as  Matter. 

^^.  ]^ot  the  least  surprising  of  the  manifestations  of  a  new 
Spiritualizing  tendency  in  the  Science  and  Philosophy  of  the 
Day, — starting  from  the  Materialism  allied  with  Positive  Sci- 
ence— ^is  the  recent  work  of  that  prominent  Positivist  (Echo- 
sophist)  J.  Stuart  Mill,  ''On  the  Philosophy  of  Su' William 
Hamilton."  Deriving  his  reasoning  from  the  favorite  Echo- 
sophic  Aphorism  or  Formula,  tlie  Relatimty  of  all  Knowledge^ 
he  is  conducted  substantially  to  the  Extremest  Subjective 
Idealism  of  Berkeley  or  Fichte,  which  means  also  the  Spiritual 
Constitution  of  Matter.  He  resolves  all  that  we  know  of  Mat- 
ter into  the  Aggregate  of  "Our  Sensations,  as  mental  States, 
together  with  the  Permanent  Possibility  of  receiving  Impres- 
sions." 

67.  Thus,  either  as  God,  or  Man,  or  Spirits,  or  as  diffused 
Spirit,  the  purport  of  true  Spiritualism  is  to  resolve  all  Things 
into  Supernaturalism,  as  that  of  Materialism  is  to  resolve  all 
things  into  Matter ;  and  of  these  both  to  change  places.  It  is  the 
Contest  of  the  Kealists  and  the  Nominalists,  or  of  Idealism  and 
Sensationalism,  over  again  upon  a  higher  and  a  broader  plane. 

68.  The  tendency  of  these  Doctrines,  Naturalism  and  Super- 
naturalism,  each  to  overlap  the  other,  and  so  to  speak  radi- 
cally to  change  position,  has  been  alluded  to  here,  only ;  it 
will  be  resumed  elsewhere.  TJniversolog^  accepts  tliem  hotJi 
as  Phases  or  Aspects  merely  of  a  Compound  Truth,  no  single 
Exposition  of  which  is  or  can  he  exhaustive.  They  are  recip- 
rocally related  to,  or  Correlative  Halves  of,  the  one  Totality 
of  Being,   or  Body  of  Truth,  the  Natural  and  Essential 


Ch.  I.]  THE  ABSOLUTE  AND  THE  EELATIVE.  41 

Cowiterparts  of  each  other,  as  mucli  so  as  the  two  sides  of  tlie 
"body.  This  is  equally  true  as  the  Practical  or  Relative  Fact, 
and  as  the  Law  of  Suhdimsional  Distribution,  apart  from  the 
question,  how,  in  ultimate  Analysis,  the  Radical  Ontological 
Question  may  seem  to  be  decided.  ''In  my  father's  House 
there  are  many  Mansions."  The  Universe  is  that  house.  The 
Mansions  are  those  numerous  and  seemingly  Opposite  and 
Irreconcilable  Forms  of  Doctrine  in  which  the  Mind  may 
legitimately  rest  as  alike  true, — in  the  Absolute.  It  is  in  the 
Relative  only,  and  in  the  Undevelopment  of  our  Knowledge 
prior  to  the  discovery  of  any  Unifying  Law,  that  views  which 
are  different  and  opposed,  are  pronounced  as  necessarily  for 
that  reason, — one  or  the  other  of  them — false.  The  two  sides 
of  the  body  are  different  and  opposed,  but  both  are  alike  true 
to  the  higher  purpose,  than  that  of  their  own  sectarian  pecu- 
liarity,— thaU  namely,  of  constituting  the  body. 

69.  The  Absolute  and  the  Relative  are  themselves  again,  in 
the  light  of  Universology,  no  other  than  Opposite  Aspects  of 
the  One  Compound  Truth  of  Being — inexpugndbly  united 
with  each  other.  These,  however,  are  the  higher  problems  of 
Universological  Metaphysic,  and  not  proper — except  in  the 
mere  glance — ^to  this  preliminary  sketch,     c.  1. 

70.  It  is  proper,  however,  to  affirm  that  Universology  is 
competent  to  descend  into  the  Utmost  Minutiae  of  Metaphysics, 
and  to  settle  all  the  vexed  questions  of  Abstruse  Speculation 
by  a  Positive  Method, — to  settle  at  any  rate  the  limits  of  what 
it  is  possible  to  determine  by  any  Method  which  the  human 
mind  may  be  rationally  supposed  to  possess.  It  promises  to 
reconcile  all  the  conflicting  Schools,  not  by  inducing  any  of 
them,  necessarily,  to  abandon  their  favorite  ''stand-points," 
but  by  proving  to  them  that  the  stand-points  of  all  others  are 


P  Commentary,  t,  69,  1. 1  employ  the  term  inexpugnable  in  its  strictly  ety- 
mological  meaning,  literally:  un-JigTit-out-aUe.  It  is  a  stronger  word  than 
inseparable^  as  suggesting  the  utmost  exertion  to  separate,  and  that  exertion  aa 
unavailing. 

11 


42  THE  GEAIS^D  EECONCILIATIOIM.  [Ch.  I. 

alike  tenable ;  or,  at  least,  that  tliey  are  representative  of 
Some  Aspect  of  Truth,  which,  under  some  modification,  needs 
to  be  represented  ;  and  that  the  Integrality  of  Truth  consists 
in  this  very  variety  of  its  Aspects  within  the  Eelational  Unity 
of  an  All-Compeeiiensive  and  Eamifyii^g  Pehstciple. 

71.  But  farther  on,  and  more  important  than  all  else,  Uni- 
versology  tenders  a  Grand  Rational  Reconciliation,  as  par- 
tially stated  above,  to  all  the  Religions  and  Sects,  not  alone 
of  Christendom,  but  of  the  whole  World.  It  decides  that  all 
are,  in  an  important  sense,  founded  in  truth  ;  in  other  words, 
that  the  Basic  Principle  of  every  Form  of  Belief  which  has 
ever  extensively  commanded  the  human  mind,  is  a  Scientific 
truth  and  one  of  the  Stones  (or  it  may  be  one  of  the  Apart- 
ments) in  the  Temple  of  the  Living  God. 

72.  It  was  only  while  seen  as  fragments  in  the  rude  stages 
of  their  preparation,  apart  from  each  other  in  the  quarry  and 
the  wilderness,  that  they  seemed  uncomely,  heterogeneous,  and 
conflicting.  The  work  of  preparation  completed,  they  are 
about  to  be  brought  together  in  a  Sublime  Edifice  of  Truth,  so 
quietly  and  naturally,  that  it  may  with  truth  be  said,  that 
''no  sound  of  the  hammer  was  heard  thereon."  It  will  be  the 
Millennium  inaugurated  through  Science.  The  Stone  which 
was  rejected  of  the  builders  has  become  in  a  new  sense  the 
head  of  the  corner. 

73.  The  Sects,  Religious,  Political  and  Social,  are  the  Phre- 
nological Organs  in  the  Head  of  Society  or  the  Grand  Man,  and 
in  their  very  oppositeness  they  constitute  the  Individuality  of 
that  Immense  Being.  When  they  shall  mutually  recognize 
this  Reconciliatory  Principle,  a  Friendly  Co-operation  in  the 
presentation  of  the  Great  Composite  Truth  of  All  Organization 
will  take  the  place  of  the  shameful  dissensions  which  now  rend 
the  Unity  of  Mankind,     (c.  1. 1123.)  * 

74.  It  is  not  intended  to  be  affirmed  that  aU  Systems  and 
Dispensations  are  alike  in  dignity  or  ranlc.  The  Fetichism 
of  Africa,  for  example,  is  not  to  be  compared  to  the  sublime 


Cii.  I.]  THE  TEUTH  IX  FETICHISM.  43 

beauties  of  Christianity,  in  respect  either  to  tlie  Elevation  or 
the  Progressed  Stage  of  the  Ideas,  or  the  System  of  life.  There 
are  in  it,  however,  two  varieties  of  Truth,  the  Truth  of  Adap- 
tation to  the  Stage  of  the  Development  of  the  people  who  be- 
lieve or  have  believed  in  it,  and  the  Truth  of  the  immanent 
presence  of  God, — Him  "in  whom  we  live,  move,  and  have 
our  being" — ^in  all  the  Material  Objects  of  which  the  Universe 
is  Composed — not  in  a  merely  Pantheistic  Sense  ;  but  mtally, 
and  as  a  fundamental  Dogma  of  Theology.  This  is  the  lowest 
and  consequently  the  Basic  Truth  of  Religion.  It  was  never- 
theless necessary,  in  order  to  initiate  the  Progression  of  the 
human  Mind  to  the  comprehension  of  Higher  and  more  Spiritual 
Truths,  to  wean  its  devotion  from  this  Infantile  Instinct  of  the 
Soul.  Such  is  the  solution  of  the  long  war  waged  with  Idola- 
try in  the  History  of  ''the  Chosen  People  of  God."  But  when 
the  Spirituality  of  Man  is  sufficiently  confirmed  through  a 
succession  of  Dispensations,  it  becomes  safe  to  revert  to,  and 
heartily  to  accept,  the  earliest  dawnings  and  all  the  inter- 
mediate suggestions  of  the  many-sided  system  of  Eeligious 
truth, — God's  perpetual  and  unfolding  Panorama  of  Revela- 
tion to  Man. 

75.  Christianity  has  never  claimed  for  itself  in  its  primitive 
or  existing  form  to  be  more  than  a  transitional  dispensation. 
c.  1. 

76.  The  Jewish  Dispensation  was,  previous  to  Christ,  and 
is  stni,  by  its  own  interpretations,  alike  Provisional.  With  the 
Restoration  of  the  Jews  to  the  Holy  Land, — ^in  one  sense  a 
triumph  of  the  Jewish  Nationality, — ^the  Jewish  Nationality  is 
destined,  on  the  other  hand,  as  their  Scriptures  are  understood 


Commentary  f,  75,  1.  What  is  alluded  to  in  the  Text  is  the  universal 
expectation,  in  the  Church,  of  a  Second  Coming  or  a  Final  Coming  of  Christ, 

a  Permanent  Institution,  in  some  sense,  of  his  Kingdom  upon  Earth,  as  a 
ew  and  Distinctive  Dispensation.     The  Pope,  for  example,  as  Head  of  the 

urch  Universal,  claims  to  be  no  more  than  the  Vicegerent  or  Place-Holder  for 

e  True  Head  of  the  Church  in  waiting,  until  he  shall  arrive,  and  assume  the 
personal  exercise  of  his  own  functions. 


■ 


44  Ul^IVEESOLOGICAL  RECOXCILIATIOXS.  [Ch.  L 

by  the  ^aost  intelligent  and  progressive  Jews,   to  be  extin- 
guislied  in  the  higher  blending  of  all  the  Nationalities  into  one. 

77.  The  Church  must  not  then  assume  to  dictate  to  God 
the  mode  in  which  a  new  Kevelation  or  Dispensation  shall 
occur. 

78.  It  is  only  possible  here,  again,  to  glance  at  the  immense 
field  of  the  Applications  of  the  New  Science  to  the  Ultimate 
Solution  of  all  Religious  Affairs.  Let  the  Religious  world 
look  to  it,  and  see  that  they  do  not  reject  the  Truth  because  it 
comes  agam  *^out  of  Nazareth,"  or  in  an  unexpected  guise. 
It  is  possible, — they  should  admit, — that  tTiey  may  not  have 
understood,  in  advance,  all  the  Immensity  of  the  Complexity 
and  Consistency  of  the  Development  of  God' s  Providence  on 
Earth.  ''His  ways  are  not  as  our  ways,  neither  are  his 
thoughts  as  our  thoughts." 

79.  In  respect  to  Systems  of  Government  and  Political  and 
Social  Doctrines,  Universology  will  effect  the  same  work  of 
Ui^ivERSAL  ReconciliatiojS".  It  spaus  the  whole  gulf  from 
the  direst  Democracy  in  the  Sovereignty  of  the  Indimdual^  to 
the  Apex  of  Absolutism  in  a  Theocratic  Despot  of  Society. 
It  teaches,  not  vaguely,  but  with  all  the  precision  of  Science, 
how  to  be  wisely  conservative^  and  at  the  same  instant  un- 
limitedly  progressive.  It  is  stupendously  revolutionary,  but 
without  violence  or  injustice  to  any  of  the  Institutions  of  the 
Present;  while  it  subsumes,  integrates  and  justifies  all  the 
Eventualities  of  the  Past.  It  will  convert  Reactionists  and 
Conservatives  everywhere  into  more  than  aU  the  enthusiasm 
of  Radicals,  and  will  recall  Radicalism  to  the  staunch  defence 
of  the  Modified  Rights  of  the  statu  quo.  It  will  make  of 
Morality  a  Positive  Science,  and  will  regulate  beneficently 
everything  from  the  Greatest  Industry  down  to  the  minutest 
Affairs  of  the  Common  Life. 

80.  It  is  thus  that  Social  I^-tegralism  and  Paisj-taechism 
find  their  complete  Analogical  illustration  in  the  Totality  of 
the  Human  Figure  as  indicated  at  the  right  hand  side  of  the 


Ch.  l]  the  at^theopomoephism  of  heave:t.  45 

last  preceding  Diagram  (Dia.  No.  2,  t.  41) ;  not,  as  with  Fou- 
rier, in  the  likeness  of  the  draped  figure  alone,  but  also  in  the 
Exact  Outline  of  the  lN"ude  Body,  and  the  rigorous  exhibition 
of  a  true  Anatomy — softened  and  slightly  disguised  merely, 
under  the  scientific  perfection  of  the  Sculptor' s  Art.  So  also 
Universology  and  Integralism  have  their  Analogue  in  Man 
and  the  World,  with  their  intermediating,  surrounding,  and 
permeating.  Aerial  or  Spiritual  Medium — in  the  Totality,  in  fine, 
of  what  is  presented  in  this  Typical  Tableau  of  the  Universe. 

81.  In  the  distribution  of  the  Total  Mundane  Universe  into 
Man  and  the  World,  Man  occupies  that  upper  half  of  the 
Tableau,  which  in  the  corresponding  division  of  the  Spiritual 
Cosmos  is  assigned  to  the  Heavens,  as  standing  above  and 
resting  upon  the  Hells.  See  the  Typical  Table  of  the  Universe 
(Table  7,  t.  40).  In  accordance  with  this  analogy,  the  Total 
Heavens  should  be,  in  some  symbolical  sense,  in  the  form  of  a 
Man.  Let  us  hear  Swedenborg  upon  this  subject.  The  fol- 
lowing extract  will  appropriately  conduct  us  to  the  close  of  the 
present  chapter  : 

82.  "That  Heaven,  viewed  collectively,  is  inform  as  One 
Man,  is  an  Arcanum  which  is  not  yet  known  in  the  W^orld ; 
but  it  is  well  known  in  the  Heavens ;  for  the  knowledge  of  this 
Arcanum,  with  the  particular  and  most  particular  circumstan- 
ces relating  to  it,  is  the  chief  article  of  the  intelligence  of  the 
Angels  ;  since  many  other  things  depend  upon  it,  which,  with- 
out a  knowledge  of  this  as  their  common  centre^  could  not 
possibly  enter  distinctly  and  clearly  into  their  ideas.  As 
they  know  that  all  the  Heavens,  together  with  their  Societies, 
are  in  form  as  One  Man^  they  also  call  Heaven  the  Geand 
AND  Divine  Man.  They  call  it  diviae,  because  the  Divine 
Sphere  of  the  Lord  constitutes  Heaven,  as  shown  above."  (1). 

I__ 
Com^nentary  t,  82,    1.  In  all  Extracted  Matter  introduced  into  my  Uni- 
versological  Writings  I  shall  take  the  same  liberties  typically  as  if  they  were 


(1)  Concerning  Heaven  and  its  Wonders,  and  Concerning  Hell— from  Things  heard  and  soen, — by 
Emanuel  Swedenborg. 


46  TEEMIIS-AL  COlSTVEESIOiS-  INTO  OPPOSITES.  [Ch.  I. 

83.  By  passing  in  the  I^atueal  or  Histoeical  or  Mateeial 
Oedee,  upward  and  inward^  from  the  World  to  Man,  and  to 
the  Inmost  Mental  and  Metaphysical  Domain  of  Research,  we 
exhaust  the  Possibilities  in  that  Drift  of  Direction^  and  find 
ourselves,  often  unconsciously^  turned  Outward  again,  to  the 
External  and  Objective  World,  as  the  Trial-Field  for  the  Ap- 
plication of  our  Speculations  ;  or,  Contrariwise^ — In  passing 
by  the  Logical  or  Ideal  or  Spieitual  Oedee,  downward  and 
outward^  into  Nature,  we  analyze  and  refine  upon  Matter  until, 
by  a  similar  natural  Transition  or  Eevolution,  we  find  our- 
selves brought  back  to  Spuitual  Considerations,  or  to  the 
purely  ideal  Constitution  of  Matter.  This  Eadical  Change  of 
Direction  results  from  carrying  any  Drift  of  Speculation  out 
to  its  intimates ;— as,  if  we  were  traversing  a  Stick,  in  thought, 
until  we  arrive  at  one  of  its  ends,  we  must  reverse  the  direc- 
tion, if  we  would  continue  to  pursue  the  ideal  examination  of 
it.  This  I  find  to  be  an  important  Principle  of  Universal  Sci- 
ence, having  thousands  of  Applications,  and  I  formulize  it, 
therefore,  for  Reference,  as  : 

Teemin^al  Conveesion  into  Opposites. 

84.  It  is  by  this  Principle  that  Extremists  in  any  opinion 
tend  naturally  to  go  over  to  the  Opposite  Extreme ;  and  this 
at  both  Poles  of  the  Difference,  so  that  they  often  pass  each 
other,  and  exchange  positions.  By  this  means  Individual 
Opinions  are  constantly  interwoven  into  the  texture  of  Uni- 
versal Opinion,  and  that  Absolute  Divergence  which  would 
otherwise  ensue,  is  providentially  prevented,  Not  only  is  there 
Individuality  in  Different  Minds,  but  there  is  Individuality 
also  in  the  States  of  the  Same  Mind,  and  of  each  Mind,  from 
time  to  time.    It  is  not,  however.  Opinions  only,  hut  every 


ray  own.  In  respect  to  Capitals,  Italics,  etc.,  the  authors  quoted  from  will  not 
therefore  be  responsible.  The  reason  for  this  course  is  that  it  is  frequently  the 
purpose  with  me  to  bring  out  into  prominence  ideas  which  were  merely  inci- 
dental, or  of  no  more  than  of  the  ordinary  value  in  the  minds  of  the  original 
writers. 


Cn.  I.]  KECONCILIATOEY  HAEMOIS^Y   OF  IDEAS.  47 

Variety  of  Being^  whicli  is  under  certain  conditions  to  be 
gradully  determined,  subject  to  this  Law;  thus  by  persist- 
ently traveling  to  the  West  we  find  ourselves  landed  in  the 
Extreme  East.  It  will  be  shown  elsewhere  that  Atheism, 
the  Extreme  of  Scepticism,  logically  tends  to  conduct,  by  a 
Tekminal  Conveesion  into  Opposites,  to  a  New  Order  of 
the  Sublimest  Theological  Conceptions  ;  and  that  the  Excess- 
ive Veneration  of  an  Extreme  Piety,  tends,  contrariwise,  by 
the  same  Principle,  to  become  a  Virtual  Atheism.  It  is  then 
through  this  gate  that  mankind  may  pass  ultimately  to  the 
Eeconciliative  Haemoisty  of  Ideas.  The  Reversal  or  Con- 
version may  be  Single,  or  relate  to  one  end  of  the  stick  only, 
or  it  may  be  Double,  relating  to  both  ends,  the  two  Drifts 
crossing  and  leading  to  a  Mutual  change  of  Position.  Hence 
there  is  both  Simple  and  Compound  Teeminal  Cojstveesion 
into  Opposites.    c.  1. 


Commentary  t,  84,  1.  It  is  a  familiar  idea  in  the  churches  that  Converts 
from  Infidelity  make  the  best  Christians.  It  is  equally  true,  on  the  contrary, 
that  to  be  the  inost  intelligent  Infidel  it  is  necessary  to  have  passed  through  the 
deepest  religious  experiences.  It  will  only  be  when  the  Leaders  of  Humanity, 
and,  in  part,  their  followers,  shall  have  completed  the  entire  Traverse  of  Cmi- 
mctions  and  Mental  Experiences ; — and  this  in  both  Drifts  of  Direction,  inter- 
locking with  and  modulating  each  other  in  a  third  and  new  Stage  of  Complex 
and  discriminating  FaitJi-and-Knowledge^ — that  a  sufficient  Basis  of  Mutual 
Toleration  and  Acceptance  will  have  been  obtained,  upon  which  the  New  Dispen- 
sation, born  of  the  Ripeness  of  the  Ages,  can  display  its  Composite  and  Tran- 
scendent Harmonies. 


CHAPTER     II 


Text.  Matteb,  Mind,  and  Movement,  p.  49.  Exteriors  and  Interiors,  49.  Space  and  Time,  49. 
Hindoo  Philosophy  characterized,  51.  The  Absoluto-Absolute,  Annihilation,  Nicban,  52.  Brahm, 
Brahma,  Om,  52.  Emerson's  Poem — Brahma,  53.  The  Greek  Pliilosophy,  Positive  Chaos  ,  Earth, 
AiE,  FiEE,  Watek,  54,  55,  61  ;  Analogues  of,  57,  58.  Aristotle,  Bacon,  Kant,  55.  The  Chemical 
Elements,  56.  Ground,  Spirit,  Mirror,  Head,  Brow,  Eye,  Tear,  57.  Fire,  Heat,  Blood,  Heart, 
Trunk,  Focus,  53,  53.  Sun  and  Moon,  Light  and  Heat,  58,  59.  The  Torso  =  Earth,  World,  Cosmos; 
The  Head  =  Man,  59.  Involution  and  Evolution  of  Analogies,  60.  Heat  and  Light:  Affec- 
tion and  Intelligence  ;  Love  and  Wisdom— Swedenborg,  61,  62.  Mental  Evolution,  from  Hindoo 
and  Greek  to  German  Philosophy,  63.  The  Categories  of  Aristotle ;  The  Categories  of  Kant,  64. 
Quality  Conducts  to  the  Naturoid  Transcendentalism — German  School ;  Quantity  to  Sciento-Philos- 
ophy — Universological,  65.  Oken,  Humboldt,  Natural  Philosophy,  05,  70.  Exposition  of  the  mean- 
ing of  "Quality,"  (—Kant),  66.  Subject  and  Object,  or  Me  and  Not-Me,  Egoism  and  Altruism 
(— Comte),  66,67.  Fichte,  Berkley,  Schelling,  Hegel;  So.\iethinq  and  Nothing,  and  The  Limit 
between,  67.  Cousin,  Comte,  68.  Something  and  Nothing  =  1 ;  0,  68.  Unity  the  Fundamental 
Idea,  68,  69.  Hindoo,  Greek,  German  Evolution  ;  The  Hegelian  Formula  ;  Something  =  Nothing, 
69,  70.  One,  Zero  (1  ;  0)  a  Non-fructifying  Series;  One,  Two  (1  ;  2)  the  Fructifying  Series,— New 
Universological,  70,  71.  Clefs  1  ;  0  and  1  ;  2,  1,  2,  3,  71.  Absolute  Unity,  Monotheism,  Jewish, 
Mahometan,  Modern,  72,  73.  Catholicism,  Protestantism,  Christianisra,  Islamisra ;  Trinitarianism, 
Unitarianism ,  Unity  and  Plurality  or  Diversity,  72,  73.  Theology  and  the  Development  of 
Thought,  74.  Ilickok— Cosmology  and  Psychology  ;  and  Spencer ;  Doctrine  of  Forces,  74,  75.  The 
Natueismus  Feminoid  ;  The  Scientismus  Masculoid ;  The  Aetismus  Nuptial,  75.  The  Sexes  the 
two  Poles  of  Organic  Existence;  The  Law  of  Oeganization  One  and  the  Same  theoughoct; 
without  or  with  Human  Intervention,  75. 

Tables.    No.  8,  p.  64 

List  of  Diagrams.  No.  3.  Illustration  of  Matter  and  Mind ;  Space  and  Time,  Eventuation  and 
Movement,  p.  50. 

Commentary .  "The  Word,"  Om  (Aum),  Honover,  etc.,  of  the  Hindoos,  Persians,  etc.,  p.  52.  Sub- 
divisions of  Hindoo  Metaphysics,  53.  Cliincse  Philosophy,  54,  70.  Hegel's  Order  of  Evolution ; 
Persians,  Egyptians,  Hebrews,  55,  58.  Identity  of  Principle  in  Diversity  of  Manifestation,  57. 
Moon,  Man,  Mens,  Mensura,  58.  Involution,  60.  "Passions"  defined;  Light  and  Heat,  and  Ana- 
logues of, — Swedenborg,  62,  63.  Ideologists,  67.  Maurice,  72.  Obganization  illustrated,  in  Em- 
bryology ;  Male  and  Female  Principles ;  Egg,  Yolk,  Impregnation  ;  Masculism  related  to  lieen-ness, 
Ken  and  if-nife,— Form  ;  Feminism  to  Mass  and  Matter, — Suijstance,  75,  76,  77.  Segmentation, 
76,  77.  Seci-ions,  Sects,  Protestantism,  Masculoid  ;  Unity,  Catholicism,  Feminoid,  77.  Proto- 
Christianism ;  Deutero-Christianism,  New  Catholicism,  77,  80.  Dominance  and  Sub4ominance  of 
Male  and  Female  Principles,  77,  73,  80,  81.  Ejjs  of  the  Hermellas,  78-80.  Ken  and  Knife=Teeth,  80. 
Sucking  (weaning)  and  Chewing,  80.  Child  and  Mother  ;  Husband  and  Father;  Infanta-Feminoid, 
Masculoid,  81.  Feeling  and  Knowing — Brain ;  Sudstance  and  Foem  ;  Ffjvi ale  and  Male,  8'?. 
Two  Grand  Orders  and  Four  Standpoints — Universological.  83,  Commingling  of  Analogies  in 
THE  Higher  Spheres,  Impregnation,  Birth,  Puberty,  etc.,  84.  The  Baconian  Age  not  part  of  the 
Scientismus,  84,  85.  Feminism  subordinates  the  Intellect,  85.  Masculism  proceeds  from  a  Centbk 
OF  Logical  Necessitt,  86.  Sexism  fourfold,  87.  Proto-,  Dento-,  and  Trito-Societismus,  88. 
Woman's  Eights  Advocates;  Relations  of  the  Se.x:es,  83,  89.  Equality  of  Worth  with  Diffee- 
ENCE  of  Rank,  89. 

Annotation.  Etymologies  of  Matter^  Mind,  and  Movement,  p.  50.  Doctrine  of  Perception ;  Evolu- 
tion of  Ideas ;  Mill,  Hartley,  Bain,  Kant,  83.  The  Constitution  of  an  Idea  the  same  as  of  a  World, 
84,  92.    Pure  Idealism ;  Ideas,  Laws,  the  Thoughts  of  God,  Creative,  even  of  God,  84,  85,  87.    An- 


Ch.  II.]  MATTEK,    MIOT),    AI^D   MOVEMEIsT.  49 

BiTiiisM  and  LOGiciBM,  85.  The  Spiritual  and  Logical  Orders  coincide,  85,  86.  Point  and  Line ; 
aubstaace  and  Form  co-iuhereut  and  inexpugnable,  86.  (Jomplexity,  8G.  Partialisms,  87.  Idealism 
an  Analogue  of  the  2\ervoui<  System,  Brain,  Mind,  Eye,  87.  Materialism  Analogue  of  the  Muscles,  SS. 
iNXJiGiiAXiST  Doctriue  of  the  Subject,  89.  Massou;  Removal  of  Ambiguities  ;  Diversity  of  Aspects, 
83,  90.  Is  there  any  Up  or  Dow>-  ?  CO.  In  what  Key  are  we  speaking?  Rccursus  in  Time — Naturis- 
mal ;  in  Absolute  Idea— Scientismal,  91 ;  Sucking  and  Chewing,  91.  Obbesvational  and  Analyt- 
ical Gekebalizationb,  92 ;  Milky  Softness  and  Exact  Cut-up,  92.  Periodicity  Feminoidal,  92. 
The  Egg  and  the  Chicken  ;  Experientialism  and  Transcendentalism,  93.  Spencer  defective  in  respect 
to  the  Two  Grand  Orders  of  Evolution  Counterparting  each  other,  93,  94  His  admirable  Dis- 
crimination between  the  Qualitative  and  the  Quantitative  Development  of  Science,  9-i,  95.  Youmaus 
on  Spencer,  94.    His  Criticism  on  the  Metaphysical  Method  Couuterstated,  95,  96. 

85.  Haviitg,  in  tlie  preceding  chapter,  taken  a  general  or  as 
it  were  a  bird's  eye  view  of  tlie  Grand  Typical  Table  (No.  7, 
t.  40),  and  of  the  Primitive  or  Typical  Tableau  (Dia.  No.  2, 
t.  41),  of  the  Universe,  I  shall  begin  more  formally  in  the 
present  chapter,  at  the  'bottom  of  tlie  Table,  and  ascend  step 
by  step  to  the  top  of  it,  in  a  more  particular  and  detailed 
exposition,  to  continue  in  subsequent  chapters,  (c.  1,  t.  14). 

86.  But  before  proceeding  with  the  more  orderly  treat- 
ment of  the  subject,  let  us  revert  to  the  Basic  Distribution 
of  the  Universe,  into  Mattee,  Mind  and  Movement,  and 
illustrate  it  by  its  appropriate  Diagram.  Matter  is  con- 
ceived of  instinctively  as  External  and  Gross,  and  Mmd  as 
Internal  and  Fine.  When  we  speak  of  our  Exterior  or  Exte- 
riors, we  mean  our  Bodily  and  Material  Proportions  ;  while 
by  our  Interiors  we  mean  the  Mind,  Spirit,  Soul,  etc.  Mat- 
ter is  appropriately  symJ)olized,  therefore,  by  the  Thick  or 
Brawny  portion  of  any  Object,  as  of  a  Globe  for  instance, 
and  Mind  by  its  Centre  of  Gravity,  or  of  Extension,  and  the 
Diverging  Lines  from  that  Centre,  especially  the  Diametrids 
or  Diametrits  which,  while  centering  it,  are  mean  or  mid-way 
of  it,  and  measure,  regulate  and  adjust  it.  The  Whole  Ob- 
ject, the  Globe,  for  instance,  is  then  situated  in  Space  ;  and 
it  is  the  Changes  of  its  Position,  indicated  by  the  Line  of  its 
Movement,  in  whatever  Direction,  which  are  illustrative  of 
Movement  generally.  These  changes  are  contained  in  Time, 
as  the  Track  or  Course  or  Current  in  which  the  Movement 
occurs.  This  Primitive,  Fundamental  and  Important  Sym- 
bolism is  exhibited  in  the  following  Diagram : 


50 


MATTER,    MIND,    A^B  MOVEMENT. 


[Ch.  It 


JDiagrairx.     No.     3 


The  comparison  of  tMs  Diagram  with,  the  Geometrized  Egg- 
Figure  ujpon  the  Title  Page  will  suggest  a  resemhlance.  The 
subject  will  be  resumed  and  more  fully  expanded  in  the  Fifth 
and  Sixth  Chapters  in  treating  of  the  Symbolism  of  Form. 
a.  1-3. 

87.  At  the  very  bottom  of  the  Table  (No.  7,  t.  40)  is  placed 
the  Old  Hindoo  Philosophy,  which  is  characterized  as  Abso- 


Annotation  t.  86.  1.  The  Ety- 
mologies are  here  very  important,  as  cor- 
roborative of  the  Symbolism  and  of  the 
Philosophy.  Matter  (Lat.  Mat-eries)  is 
related,  on  the  one  hand,  to  mass  (Lat. 
massa  for  mat-sa,  from  Gr.  mas-so  for 
mat-to,  I  BEAT,  Sp.  mat-ar,  to  beat  or 
knock  down,  whence  to  kill)  and  to  the 
English  verb  to  mat,  which  is  to  beat 
solid,  or  to  make  firm,  or  close.  Hence 
Solidity  or  Density  and  Beadness  are  im- 
plied in  the  meaning  of  Matter.  On  the 
other  hand,  this  word  is  related  to 
MoTH-ER  and  Matrix  (Lat.  mat-er,  San. 
mdtd,  mother),  as  that  which  is  external 
to,  and  which  produces  from  within.  The 
whole  idea  is  then  that  of  an  External, 
Solidified,  Dead  or  Inert  Mass,  which 
covers  or  envelops — ^and  hence  may  de- 


velop or  produce  from  within  itself  some 
finer  product. 

2.  Mind  (Lat.  Men^,  Mentis,  San. 
Mantis,  from  Man,  to  Think,  whence 
the  English  word  Man,  the  Thinker),  is, 
on  the  contrary,  related  1.  to  Mean  and 
Mean-ing,  and  thence  to  Mid-DLE,  (by 
dropping  the  n,  as  happens  in  the  Greek 
Met-is,  Wisdom,  and  Med-omai,  I  in- 
tend, from  maino,  I  am  angry  or  mad 
— give  rein  to  the  mind) ;  2.  to  measure 
(Gr.  Metron,  Lat.  Mens-ura,  from  Me- 
teor, TO  measure);  and  3.  to  Adjust- 
ment, as  in  Means,  Med-iation,  Med- 
iator, also  (inversely)  Med-dler. 

3.  Movement  goes  back  to  the  Sans- 
crit Me,  to  change  places,  and  Maya- 
tai,  HE  EXCHANGES,  whence  Lat.  mutare, 
TO  CHANGE,  and  the  English  COM-MUTB, 

MUTABLE,  etc. 


Cn.  II.]  THE  nmDOO  l^TEGATIVE  CHAOS.  51 

lutoid  and  Pnenmato-Uiiiversal.  Tlie  Analogue  of  this  Im- 
mense System  of  Extravagant  and  Shoreless  Speculation, 
— which  has  in  it,  nevertheless,  the  profoundest  of  Absolute 
Truths  and  the  utmost  stretch  of  the  human  imagination, — is 
found  in  the  conception  of  Pure  Space,  unfilled  hy  any  Ob- 
jects or  Contents  whatsoever,  and  Pure  Time  unfilled  by  any 
Events.  This  Shoreless  Space  and  Endless  Time  are  then  the 
Joint  Continent  or  Matrix  waiting  to  he  infilled, — as  by  an 
immense  foetus, — by  the  Actual  Objective  Being  of  the  Uni- 
verse. They  are  the  Conjoint  Negative  Ground^  of  which  the 
Substantive  or  Objective  Universe  is  the  Unit  of  Positive  Con- 
tents. It  is  this  Negative  Expanse  and  Extense  of  Non-BeiQg, 
as  the  Ideal  Receptacle  of  Being,  which  is  here  assigned  ana- 
logically to  the  Hindoo  Philosophy  as  the  Arena  of  its  stu- 
pendous vagaries.  Wliere  better  could  the  infantile  but  intui- 
tive reasoning  faculty  of  Man  begin  its  immense  curriculum  of 
philosophical  exercitation  \ 

88.  This  almost  impossible  conception, when  reached — ^let  us 
confine  ourselves  for  the  present  to  the  Spacic  Half  of  it — 
confounds  aU  Belative  Conceptions,  and  either  wipes  out  all 
Discrimination  whatsoever  ;  or  it  converts  every  natural  Dis- 
crimination of  Being  into  every  other, — if,  for  this  purpose,  we 
readmit  the  slightest  modicum  of  the  idea  of  Movement  and 
Time.  In  Space,  so  conceived  of,  there  would  be  no  Up  and 
no  Down,  no  Rigfit-Tiand  and  no  Left,  nothing  Frontwise 
nor  Bade;  no  South  and  no  NortTi,  no  East  and  no  West; 
no  Within  nor  Without; — or,  contrariwise,  C7^  would  be  at 
the  same  time  Doion  ;  I2ig7it  would  be  Left ;  Bade,  Forth  ; 
North,  South;  East,  West;  and  the  Within,  the  Without 
The  Whole,  collectively,  is  a  Negative  Chaos  of  Pure  Ideals  ; 
not  even  the  Positive  Chaos  of  the  Greeks.  This  last  was 
composed  of  the  Realities  of  Existence  in  a  similar  confu- 
sion. 

89.  The  Absoluto- Absolute  of  the  great  body  of  all  Philo- 
sophy,— and  the  Hindoos  were  the  first  to  go  there, — ^lies  still 


53  HINDOO  THEOLOGY.  [Ch.  H. 

"back  of  tills  Doulble  Domain  of  Cliaos,  at  tlie  line  or  point  where 
they  again  lose  their  distinctiveness,  and  sink  into  the  Abyss 
of  Primal  Indiscrimination  which  admits  of  no  Difference. 
Here,  according  to  the  Hindoo  Philosophy,  all  things  began 
and  thither  all  things  tend  ultimately  to  revert.  This  is  then 
Annihilation,  but  no  more  Annihilation  than  Positive  Being. 
It  is  that  NiCBAN  which  the  Hindoo  Philosophers  and  Eeligion- 
ists  have  elevated,  by  a  still  higher  strain  of  the  effort  at  diffu- 
sive abstraction,  into  the  Supreme  Heaven.  Personified,  it  is 
Brahm  who  is  revealed  through  Om  (or  Aum),  the  Logos  of 
their  System  of  Theology  and  Philosophy,  whose  name  even 
is  too  solemn  or  sacred  to  be  ever  pronounced.  Brahma  is 
again  the  same  Idea  with  the  addition  of  the  Element  of  Pro- 
motive Movement  or  Change — ^the  back-lying  Creative  Energy 
of  God,  or  the  God  representative  of  this  tendency  to  Change. 
He  then  Creates  through  the  Mediation  of  Om — ^^  Progress 
Subordinated  to  Order ^^'^  a  Principle  recently  formulized  by 
Comte  in  those  terms,  (c.  1-3.)  The  following  inspirational  and 
mystical  poem  by  Ealph  Waldo  Emerson  is  a  remarkable 


Commentary  t,  5.9.1. "The  'Word'  by  which  Brahma  created  the  World 
Is  Om  (Aum).  See  Yon  Bohlen^  i.  p.  159  ss.  212.  In  the  System  of  Zoroaster, 
Honover  is  represented  as  the  Word  by  which  the  World  was  created  {Buncker^ 
Logosl.  Just.  Mart.  Gott.  1847),  the  Most  Immediate  Revelation  of  the  God 
Ormuzd;  sqq  KUnker^  1.  c.  and  Stuhr,  i.  p.  370,  371  [Burton,  1.  c.  Lect.  ii.  p. 
14-48],"  (1).  Back  of  the  Triad,  Brahma,  Vishnu  and  Siva,  (Creator,  Adminis- 
trator and  Destroyer),  and  back  of  Om,  is  Brahm,  the  Supreme  God,  in  Absolute 
Repose,  without  change  or  any  known  attributes,  the  Absoluto-Absolute  Con- 
ception, like  that  Aspect  of  the  God  of  the  Scriptures  in  which  He  is  "  without 
variableness  or  shadow  of  turning."  Brahm  must  not  therefore  be  confounded 
with  Brahma,  the  Head  of  the  Triad.  It  is  this  Conception,  rather,  which  from 
the  Absolutist  Standing-point  (Naturoid)  is  the  First  and  Last  Word  of  Phi- 
losophy. The  Conception  embodied  in  Brahma  is  so  from  the  Practical  Point 
of  View  (Artoid),  and  that  embodied  in  Om  (the  Logos)  is  so  again  MediatorU 
ally  (Absolute  Idealism — Hegel)^  or  from  the  Scientoid  or  Logical  Standing- 
point.  This  is  Allied  with  Space  and  with  Geometrical  Limitation,  as  the 
Practical  or  Moving  Conception  is  with  Time,  and  the  Simple  Absolute  (Na- 
turoid)  with  the  Denial  of  both  Space  and  Time.     (o.  1-10,  t.  125.) 


(1)  Hagenbach's  Histoxy  of  Doctrines,  p.  Il4 


Ch.  II.]  COT^VEETIBLE  IDENTITY — BEAHMA.  53 

epitome  of  this  first  and  last  word  of  the  speculative  reason- 
ings of  Man,  whicli  as  a  Principle  of  Philosopliy  I  shall 
characterize  as 

COIS^VEETIBLE   IDENTITY, 

meaning  that  All  Things  are  All  Things  else  ;  or  that  Every 
Thing  is  in  its  mry  Geound  one  and  the  same. 

BRAHMA.— R.  W.  Emerson. 
If  tlie  Red  Slayer  think  he  slays, 

Or  if  the  Slain  think  he  is  slain, 
They  know  not  weU  the  subtle  ways 

I  keep  and  pass  and  turn  again. 

Far  or  forgot  to  me  is  near, 

Sunlight  and  Shadow  are  the  same, 
The  vanished  Gods  to  me  appear. 

And  one  to  me  are  shame  and  fame. 

They  reckon  ill  who  leave  me  out. 

When  me  they  fly,  I  am  the  wings  ; 
I  am  the  doubter  and  the  doubt. 

And  I  the  Hymn  the  Brahmin  sings. 

The  strong  Gods  pine  for  my  abode, 

And  pine  in  vain  the  sacred  Seven, 
But  thou,  meek  lover  of  the  Good, 

Find  me,  and  turn  thy  back  on  Heaven. 


3.  In  characterizing,  in  this  manner,  the  Hindoo  Philosophy  by  the  idea 
of  General  Negativeness  corresponding  with  the  broad  expanse  of  Pure 
Space,  the  fact  is  not  overlooked  that  there  is  vastly  more  than  this  in  that 
great  preliminary  excursus  through  the  Philosophical  Domain.  All  the  grand 
Schools  of  Philosophy,  which  have  hitherto  appeared  in  the  world,  had  their 
Cartoon  Sketches  completed,  so  to  speak,  witliin  the  immense  body  of  the 
Hindoo  Metaphysics.  Their  Philosophical  Doctiines  are  indeed  regularly 
divided  into  1.  Sensualism ;  2.  Idealism  ;  3.  Mysticism,  and  4.  Eclecticism.  (1). 

3.  What  is  meant  is,  that  the  System  is  nevertheless  basically  characterized 
by  the  Representative  Idea  stated  in  the  Text,  and  so  in  the  case  of  the  Greek 
Philosophy  and  the  other  Philosophies  referred  to  in  the  following  paragraphs. 
Every  System  of  Philosophy,  inasmuch  as  Philosophy  deals  with  the  Universe, 
covers  the  whole  field  in  a  sense,  so  that  all  Systems  overlap  each  other.  The 
only  characterizations  which  they  therefore  admit  of,  or  which  indeed  the  dif- 
ferent Aspects  and  Domains  of  the  Universe  itself  admit  of,  relate  to  the 
Standing-Points  of  the  Observers,  the  Beginning-Points  of  their  Courses  of  In- 
vestigation, and  the  Mere  Preponderance  of  Governing  Ideas— the  Clefs  or  Key- 
Notes  of  the  different  Systems  respectively. 

(T)  Mad.  Botta's  Hand  Book  of  Universal  Literature,  §  12,  p.  32. 


54  THE  GEEEK  POSITIVE  CHAOS.  [Ch.  II. 

90.  The  Greeks  began  in  the  Positim  Chaos,  and  arose 
thence  into  the  conception  of  Distinct  Elements  of  Being. 
From  the  Marriage  of  Chaos  (Positive)  with  Night — as  the 
Negative  Chaos  (substituted  for  the  broader  Space-like  con- 
ception of  the  Hindoos) — was  bom  Destiny  or  Fate,  that  is  to 
say,  the  Limitation  of  Law,  The  clearer-minded  modern 
German  Metaphysician  is  but  saying  the  same  tiling  when  he 
informs  us  that  the  fundamental  Group  of  Categories  of  Exist- 
ence is  compounded  of  1.  Eeality ;  3.  Negation  ;  3.  Limitation 
— ^which  is  again  the  Something,  the  Nothing,  and  the  Ideal 
Relationship  of  Unity  in  Difference, — Relational  Unity, — ^be- 
tween them.     c.  1-2. 

91.  The  Greek  Mind,  taking  a  great  step  towards  serious 
thought  and  practical  knowing,  began  to  seek  for  the  origins 
of  all  things  in  what  they  saw  and  felt  about  them.  They  dis- 
criminated as  the  Elements  of  Being,  Eaeth  ;  Aie  ;  Fire  ; 
and  Watee.  Different  schools  of  Philosophy  sprang  up 
accordingly  as  one  or  the  other  of  these  Elements  was  thought 
by  different  orders  of  mind  to  be  more  fundamental  than  the 
others.    Higher  up  in  the  range  of  Thinking,  the  Greek  Atom- 


Commentary  t.  90.  1.  The  Chinese  Primitive  Philosophy  expounded  by 
Confucius  may  be  regarded  as  the  Primitive  Philosophy  of  the  Line  or  Limit, 
intervening  between  the  Nothing  and  the  Something  (Space  aud  its  Material 
Contents)— giving  for  the  Straight  Line  an  ideal  of  Right,  and  to  the  Crooked 
Line  the  idea  of  Wrong  or  Evil. 

3,  "  The  Uk-king,  by  Du  Halde  termed  Y-king,  contains  the  Tri grams  or 
enigmatic  lines  of  Fo-hi,  said  to  be  first  Emperor  of  China.  These  consist  of 
three  lines,  varied  by  one  or  more  of  them  being  broken  in  the  midst.  Two  of 
these  Trigrams,  forming  six  lines,  are,  in  this  work,  placed  in  sixty-four  differ- 
ent positions ;  in  the  first  position,  the  two  upper  lines  and  the  sixth  are  broken 
in  two ;  in  the  second,  only  the  fifth  line  is  broken ;  in  the  third  position,  the 
second,  third,  and  sixth  are  broken ;  and  in  the  fourth,  the  second  and  third 
only.  After  each  position  follows  a  short  sentence,  and  then  a  comment  by 
Confucius,  afiixing  certain  ideas  to  each  of  these  positions.  It  is  highly  prob- 
able that  these  Trigrams  preceded  the  invention  of  the  Chinese  characters,  and 
that  they  were  the  first  attempt  to  express  in  writing  ideas  relative  to  heaven, 
earth,  man,  etc."    (1). 


(1)  Marshman'B  Life  of  Coi&f ucius,  p.  xiv. 


Ch    II.]  ATOMIC   THEOEY  ;   THEOSY   OF  JS^UMBERS.  55 

ists  anticipated  tlie  modern  Tiieoiy  of  Dalton,  and  Pjtliagoras 
in  like  manner  furnished  the  prophecy  of  Universology  itself, 
in  that  Theory  of  Numbers  which  has  puzzled  the  world  from 
his  day  to  this.  Plato  prefigured  Swedenborg,  and  Aristotle 
was  the  legitimate  progenitor  of  both  Bacon  and  Kant. 

92.  But  primitively  and  fundamentally  the  Greek  develop- 
ment of  Philosophy  is  characterized  by  its  relation  to  the 
Four  Elements  just  named.  These  were  conceived  of  in  a 
mixed  way,  partly  as  the  Keal  Materials,  which  bear  the 
names  Earth ;  Air ;  Fire  and  Water  respectively  ;  in  which 
sense  this  Philosophy  is  the  precursor  of  Modern  Chemistry ; 
and  partly  as  Symbols  or  Mental  Conceptions  analogically 
related  to  these  Materials ;  in  which  sense  it  is  the  precursor 
of  the  whole  range  of  Metaphysical  Speculations  from  that 
day  up  to  the  great  modern  revolution  effected  in  that  domain 
by  Emanuel  Kant.  Through  another  branching  of  the  same 
genesis  through  Aristotle,  Bacon,  and  the  great  modern  scien- 
tific awakening,  the  Greeks  are  equally  the  progenitors  of  the 
Comtean  Positivism,  of  the  Science  of  Sociology,  and  of  the 
grand  promise,  so  far  at  least  as  Science  and  Philosophy  are 
concerned,  of  a  Keign  of  Order  and  Harmony  in  the  Future. 

93.  This  Greek  development  of  Pliilosophy,  with  its  Four 
Material  Elements,  as  Principles,  I  denominate  the  Materioid 
Stage  or  Form  of  the  Naturo-Metaphysic.  Matter  (whence 
the  term  Materioid),  repeating  Nature,  this  signifies  really 
(except  for  the  cacophony  of  the  repetition).  The  Naturism  of 
Sub-Naturism, — ^in  this  Philosophical  Domain.  It  is  therefore 
very  near  down  to  the  Logical  beginning  of  things,     c.  1-5. 


Commentarij  f.  93.  1.  The  Sub-Katurismus  of  the  Universe  of  Thought 
and  Being  is  the  Metaphysical  Domain.  The  Naturismus  of  this  is  the  Phe- 
nomenismus  or  the  Objective  and  Naturoid  Perception  of  Things  and  Facts. 
It  was  therefore  with  a  Treatise  on  Phenomenology  that  Hegel  began  the  ex- 
position of  his  Philosophical  System.  This  was  the  Natural  Order.  He  after- 
wards brought  forward  Logic,  or  the  Scientoid  Aspect  of  Metaphysics,  and 
gave  to  it  the  leading  position.  This  was  the  Substitution  of  the  Logical  Order 
in  the  place  of  the  Natural ;  and  the  Phenomenismus  was  then  in  part  set  aside, 


5G  CHEMICAL  ELEMENTS.  [Ch.  II 

94.  Modern  Clieinistry  and  Criticism  have  discredited  and 
discarded  Earth,  Air,  Fire  and  Water  as  Elements.  The 
Chemists  have  substituted  some  Sixty  or  Seventy  Elements, 
by  exact  Analysis  of  the  Constitution  of  Matter,  in  their 
place ;  as,  Oxygen,  Iron,  Sulphur,  etc.  Those  Old  Elements 
of  the  early  Philosophers  were  not,  it  is  true,  Elements,  in  the 


and  in  part  blended  with  the  more  formal  institution  of  "  Nature,"  as  a  Depart- 
ment of  Pliilosophy,  wliich,  together  with  "  Mind,"  is  properly  the  Compound 
Existence  from  the  Unition  of  Phenomena  and  Law.  This  vacillation  m  Hegel 
has  not  been  overlooked  by  Chalybaiis,  who  says :  ''  Hegel  had  at  first  cherished 
the  mtention  to  exhibit  in  Phenomenology  the  first  part  of  his  system ;  had 
this  been  done,  Logic  would  have  formed  the  second,  and  the  Philosophy  of 
Nature  and  that  of  the  :Mind  would  have  constituted  together  the  third  part. 
In  that  case  Phenomenology  would  have  an  ascending,  analytically  regressive, 
tendency,  i.  e.,  one  going  back  to  the  proper  principle  ;  Logic  would,  as  it  were, 
occupy  the  culminating  point  of  the  whole  or  be  in  the  middle,  while  the  last 
portion  would,  as  that  which  "Weisse  and  others  term  Real-Philosophy,  have 
represented  the  Synthesis  of  the  two  former,  and  at  the  same  time  the  reduction 
or  return  into  the  commencement  of  the  first  portion.  But  aftenvards  another 
arrangement  of  the'system  was  chosen  :  Real-Philosophy  was  divided  into  two 
portions  [the  Physiology  and  Psychology  of  my  Typical  Table],  the  latter  of 
which,  the  Philosophy  of  the  Mind,  was  made  the  reduction"  [a  conducting 
back  after  completing  the  circle]  "  into  Logic.  Evidently  two  kinds  of  funda- 
mental views  run  here  through  each  other,  etc."  (1). 

2.  Beside  the  Hindoo,  Greek  and  Chinese  Philosophies,  there  are  several  other 
ancient  forms  of  Philosophy  which  would  require  to  be  characterized  if  the 
object  here  were  to  be  exhaustive.  The  following  statement  must,  however, 
suffice. 

3.  The  Persian  System,  connected  especially  with  the  name  of  Zoroaster,  has 
for  its  symbolism  not  Space  and  Matter  and  the  Line  or  Limit  between  them, 
but  Light  and  Darkness,  or  Day  aid  Mght,  personified  as  Ormuzd  and  Ahri- 
man,  or  the  Spirit  of  Good  and  the  Spirit  of  Evil. 

4.  The  Egyptian  Philosophy,  embodied  in  their  religion,  passes  over  from 
Space  and  the  objects  in  Space,  to  the  dominance  of  the  idea  of  Time,  and  • 
primarily  of  Past  Time.     Hence  tradition  and  the  authority  of  the  past  were 
sanctified  in  every  particular.      Superstitious  veneration  was  the  life    of  the 
nation  as  perpetuated  by  their  Monumental  Structures. 

5.  The  Hebrew  National  Faith,  "  coming  up  out  of  Egypt,"  has  for  its  sym- 
bol "  The  Future,"  as  contrasted  with  "  The  Past,"  the  Covenant  with  Abra- 
ham, the  Promise  of  a  Messiah,  and  the  ultimate  gathering  in  of  all  nations. 


(1)  Historical  Development  of  Speculative  Philosophy  from  Kant  to  Hegel,  by  Dr.  H.  5L  Chalyba\ls, 
Edinburgh  Edition,  p.  435^ 


Ch.  II.]  CUMULATION   OF  ANALOGIES.  67 

Exact  Analytical  and  Scientoid  Sense.  They  could  not  fill 
the  place,  in  the  definite  furthering  of  Knowledge,  which  these 
Chemical  Elements  fill.  They  are  not,  however,  to  remain 
obsolete  and  discredited.  Universology  recalls  them  upon  the 
Stage,  and  will  rehabilitate  them  as  being  exceedingly  valua- 
ble Primary  Generalizations  of  the  Facts  of  Being.  It  is  only 
necessary  to  examine  the  Typical  Tableau  of  the  Universe 
(Dia.  No.  2,  t.  41),  to  perceive  how  this  is  so.  Earth  appears 
there  as  the  Basic  Cosmical  Substance — the  Ground  of  being. 
The  Air  is  the  Type  of  Spiritual  Substance.  Converted  into 
Breath,  it  is  literally  Spirit^  in  the  lower  or  materioid  sense  of 
that  term.  The  word  Spirit  is  from  the  Latin  Spirare^  to 
BREATHE.  Water  as  a  measurer  of  the  Common  Levels  which 
is  the  Limitative  Foundation  of  Tilings,  and  as  a  Mirror  or 
Reflector,  is  the  Type  of  Mind,  which  is  the  Measurer,  as  it  is 
the  Reflector  of  the  Universe.  Water  is  also  limpid  and  trans- 
lucent, and  when  subjected  to  cold  it  becomes  crystalline — 
like  "a  Sea  of  glass"  (Rev.  xv.  2).  As  the  Ocean  it  is  the 
bearer  of  Common  Salt  which  is  the  Common  Crystal; — the 
Universal  Type  of  Crystals.  Water  is  thus  doubly  associated 
with  Reflection  and  Crystalline  Clearness,  It  is  repeated  by 
the  Head  of  the  Man,  mirror  and  measurer  of  the  External 
World  ;  this  in  turn  by  the  Brow,  the  Intellectual  Head  of 
the  Head;  this  again,  in  decreasing  Miniature  and  focal 
Clearness  by  the  Eye,  associated  locally  with  the  Brow ;  and 
the  Eye  again  is  finally  repeated  by  the  ''briny"  tear;  in 
which  the  Water  and  the  Salt  find  themselves  reproduced  and 
intimately  associated.  Cbo^-headedness  and  cZear-headedness 
are  the  pre-eminently  characteristic  descriptions  of  Mind.  All 
this  is  associated  again  with  Luminosity  or  Light  ;  the  Light 
of  the  Eye,  and  the  Light  from  Heaven  affecting  the  Eye. 
c.  1. 


Commentary  t,  94,  1.  The  diverse  and  remote  Analogues  here  crowded 
together  in  the  Text,  may  seem  suspicious  and  fanciful  upon  this  first  and  inci- 
dental presentation.      Subsequent  and  detailed  exposition  will   remove  that 

12 


58  THE  SUiS^  AIS^D  THE  MOOJN".  [Ch.  II 

95.  Fire,  the  last  of  tliese  Elements  in  the  present  naming, 
does  not  appear  in  the  Tableau,  and  requires  now  to  Ibe  espe- 
cially noticed.  The  predominant  property  of  Fire  is  Heat. 
The  Heat  within  the  body  is  the  manifestation,  and  as  it  were, 
the  Source  of  the  Life  of  the  Man.  This  Calorification  is 
affected  in  the  Blood  which  centers  at,  and  is  represented  by, 
the  Heart.  The  Heart  is  thus  associated  with  Heat  and  with 
Fire,  as  preponderantly  as  the  Head,  Brow  and  Eye  are  with 
Light ;  or  as  Translucency  and  Reliection  are  with  Water,  Na- 
ture's  Great  Mirror  or  Reflector,  and  Leveling  Agency.  The 
Heart  centers  the  Trunk.  The  Trunk  is  the  Base  or  Grand 
Supporting  Fabric  of  the  whole  Body,  and  is  to  the  Head 
what  the  Earth  is  to  the  whole  Body,  and  what  the  Cosmos  is 
to  Humanity  or  the  total  Rational  Universe.  Heat  and  Fire 
are  again  accordingly  associated  with  the  Central  Forces  and 
the  Great  Molten  Interior  of  the  Earth ;  and  further  out,  or 
more  Exteriorly,  with  the  Sun,  as  the  Focus  (Lat.  focus^  a 
Fiee-Place)  of  the  Visible  Universe. 

96.  *In  the  Sun,  Light  and  Heat  appear  as  One,  and  both  of 
them  as  the  Attributes  of  this  Great  Central  Fire, — and  so  in 
a  Mmor  Sense  of  Fire  generally  ;  but  the  Light  of  the  Sun  is 
reflected^  and  so  appears  independently,  from  the  Surface  of 
Water ^  or  of  a  Crystal,  as  the  Diamond ;  or  of  any  Mirror. 
The  Moon  is  such  a  Mirror ;  hence  the  ]\Iooit  is  a  Type  of 
Light  cleterminately  and  preponderantly^  and  so  the  Sun  o/* 
Heat  and  of  Fire,  c.  1,  2. 


impression,  and  show  how  objects  and  ideas,  far  removed  from  each  other 
in  appearance,  are  closely  related  in  respect  to  the  Principle  which  they  sym- 
bolize. 

Commentary  f,  96.  1.  The  Moon  a  re/lector,  and  by  its  stated  return,  a 
measurer;  Man  the  thinker,  or  he  who  reflects  and  ueiglis  (ponders,  Lat.  p&ndo^ 
TO  weigh)  and  measures;  and  Mind,  the  instrument  by  which  he  reflects,  weighs, 
and  measures ;  all  have  etymologically  the  same  origin.  "  Analyze  any  word  you 
like,  and  you  will  find  that  it  expresses  a  general  idea  peculiar  to  the  individual 
to  which  the  name  belongs.  What  is  the  meaning  of  Moon  ? — the  Measurer," 
etc.  (1).     "  There  is  a  third  name  for  Man  which  means  simply  The  Thinker, 

(1)  Science  of  Language  by  Max  MuUer  (Lectures,  1st  Series),  p.  3T9. 


Cn.  II.]  ECHO  OF  ANALOGIES.  59 

97.  In  our  Typical  Tableau  of  the  Universe  (No.  2,  t.  41), 
the  Head  of  the  Man,  repeating  the  Mirrored  Surface  of  tlie 
Water,  and  in  an  especial  Sense,  the  Eye  with  its  Crystalline 
Lens  and  its  Tear,  are  Nature' s  Hieroglyphics  of  Light  ;  and 
the  Heart  of  the  Man,  the  Focus  of  Life,  is  Nature's  Hiero- 
glyphic of  Heat  \— Light  representative  of  Water,  as  an  Ele- 
ment, and  Heat  representative  of  Fire. 

98.  Between  the  Head  and  the  Heart, — involving  as  it  were, 
and  yet  connecting  them  "both, — is  the  Apparatus  of  Breathing. 
This  begins  with  the  Nose,  the  Vestibule  or  Portico  of  the 
Head,  and  ends  with  the  Lungs  which  surround  and  embrace 
the  Heart.  The  Breath  is  the  Spirit,  and  is  representative  of 
the  Element  Air. 

99.  The  Torso  of  the  Body,  the  Mass  of  the  Trunk,  then 
repeats,  witMn  the  Figure  of  the  Man^  the  whole  Earthy 
Foundation  of  the  Universe,  or  the  World  as  such.  This  is 
the  Cosmos  within  the  Constituency  of  the  Anthropos,  and  is, 
in  a  secondary  sense,  representative  of  the  Element,  Earth. 

100.  It  is  of  the  nature  of  Correspondence  that  it  echoes  in 
this  manner  from  Sphere  to  Sphere,  continually  repeating 
itself,  so  that  while  Man  and  the  World  are  to  each  other  as 
a  Head  and  a  Trunk  respectively,  yet  the  whole  is  again 
found  repeated  in  Man  collectively,  and  then  in  the  Indi- 
vidual Human  Body,  by  the  Head  and  Trunk  therein,  and 
still  more  minutely  within  the  Head  itself  phrenologically  con- 


and  tlii3,  tlie  true  title  of  our  race,  still  lives  in  the  name  of  Man.  Ma  in 
Sanscrit  means  to  measure^  from  which  you  remember  we  had  the  name  of  Moon. 
Mem,  a  derivative  root"  [San.]  "  means  to  thmh  From  this  we  have  the  Sans- 
crit manu,  originally  thinner  ;  then  Man  [Eng.]"  (1). 

2.  The  Latin  mens,  mind,  and  mensura,  measure,  and  the  English  mean  and 
m£aning  are  again  etymologically  the  same  word  in  different  stages  of  develop- 
ment. The  idea  is  a  smooth,  level  expanse,  as  mirror,  rejiector,  and  adjuster,  in- 
terposed as  a  mea,n  or  middle  object  between  the  objects  to  be  adjusted; — Things 
and  Ideas ;  the  External  Phenomena  and  the  Internal  Representations. 


(1)  Science  of  Language,  lb.,  p.  383. 


60  IjS^VOLUTIOIS^  and  EVOLUTIOl^.  [Ch.  II. 

sidered.  It  is  in  tliis  repetitory  sense,  or,  as  it  were,  in  a 
secondary  echo,  that  the  Torso  repeats  the  World,  c.  1. 

101.  This  Echo  of  Analogies  from  Lower  to  Higher  Attenna- 
tionS;  so  that  the  same  Principles  are  repeated  within  a  smaller 
compass,  wMcTi  has  then  to  he  unfolded  or  magnified  to  ex- 
hibit the  occult  Analogy,  might  be  called,  with  reference  to 
our  Mental  Process  in  discovering  or  observing  them,  an 
Evolution  of  Analogies.  But  with  reference  to  what  may  he 
called  the  Prior  Process  of  Nature,  "by  which  she  has  folded 
in  the  finer  Analogy  within  the  hosom  of  the  larger  one,  it  is 
an  /Tivolution.  Choosing  the  latter  view  of  the  Subject,  I 
formulize,  and  shall  refer  to  this  Order  of  Procedure /row  In- 
cluding to  Included  Analogies,  as  itself  a  Principle,  under 
the  Head  of 

Il^VOLUTIOJS-  OF  AlS-ALOGIES. 

The  Counter-Proceeding  from  Higher  to  Lower  Attenuations 
of  Analogy,  so  that  the  Same  Principles  are  repeated  in  wider 
and  wider  Arenas  or  Domains,  will  then  have  for  its  Formula, 

EVOLUTIOI^"  OF  AlS-ALOGIES.      C.  1. 


Commentary,  t.  100-1.  1-  Tlie  Earth  is  a  Trunk  or  Body  of  wliich  Man 
is  the  Head.  This  whole  Symbolism  is,  however,  repeated,  within  the  entire 
Human  Body  taken  singly,  thus:  The  Trunk  or  Body  proper  (the  Torso), 
repeats  the  Earth,  and  the  Head  repeats  Man  as  Head  of  the  World.  Again 
within  the  Individual  Human  Head,  the  Occiput,  or  Back-a7id-Ba8e  of  the  Head, 
is  a  Trunk  or  Torso  of  which  the  Fore-Head  or  Brow  is  the  Head ;  (though  in 
another  more  Physical  Aspect  the  Nose  is  the  Head  of  the  Head,  as  shown  in 
my  Monogram  on  "  The  Correspondential  Anatomy  of  the  Head  and  Trunk"). 
So  still  again,  the  Head  of  the  Brow  is  the  Brow  proper,  also  called  the  Super- 
ciliary Ridge,  and  correctly  assigned  by  Phrenology  to  the  Function  of  Percep- 
tion, which  IS  the  Head  (or — in  another  aspect,  or  viewed  by  reversal  in  the 
Opposite  Order— the  Basis,)  of  the  whole  Knowing  or  Intellectual  Fatuity.  This 
is  Mmd  strictly  so  called,  —lodged  in  the  Avhole  Forehead  or  Front-Head.  These 
successively  diminishing  Repetitions  of  Analogy ;  or  Augmenting,  if  we  inspect 
them  in  the  Opposite  Order ;  will  be  expounded  m  detail  and  loerified  elsewhere. 
As  simply  indicated,  they  will  serve  here  to  illustrate  the  Involution  and  the 
Evolution  of  Analogies  formulized  in  the  text.  The  Involution  is  a  species 
of  Intersusception,  like  the  closing-up  of  a  Telescope.  The  fearful  Railroad 
disaster,  by  which  one  car  is  thrust  and  jammed  into  another,  and  so  involved 
in  it,  is  called  technically  among  railroad  men,  telescoping. 


Ch.  II.]  LOVE  AjS^D  wisdom;   heat  and  LIGIiT.  61 

102.  EaPwTH,  Air,  Fiee  and  Watee  are  tlius  reinstated  as 
the  four  Basic  Material  Elements  of  Being.  The  Intuitive 
Wisdom  of  the  Ancients  is  thus  triumphantly  vindicated. 
Their  discriminations  have  a  wider  reach,  and  a  more  all- 
embracing  PMlosopliical  Significance  than  the  more  micro- 
scopic and  exact,  and  in  another  sense  far  more  important, 
discriminations  of  the  Modern  Chemists  and  Physicists. 

103.  It  now  clearly  appears  from  what  precedes  that  Heat 
and  Light  are  intimately  associated  in  the  Nature  and  Consti- 
tution of  Things,  and  in  a  most  especial  sense,  with  the  Heart 
and  the  Head  of  the  Individual  Man,  or  of  Collective  Human- 
ity, respectively. 

104.  But  previously  we  have  seen  that  the  Heart  is  the  Type 
of  Sentiment  or  Affection,  and  that  the  Head  is  the  Type  of 
Knowledge  or  Intelligence. 

105.  Heat  has  therefore  a  direct  or  dominant  analogy  with 
Affection  or  Feeling,  and  Light  with  Intelligence  or  Wisdom. 
This  is  the  profound  Intuitional  Perception  of  Swedenborg, 
which  lies,  it  may  be  said,  at  the  very  basis  of  his  whole  sys- 
tem of  Mystical  Philosophy.  For  Sentiment,  Affection  or 
Feeling  he  employs  the  term  "Love,"  giving  to  it  this  en- 
larged signification,  as  Fourier  does  to  the  term  ''Passions" — 
the  Motor-Forces  of  the  Soul.  Love  and  Wisdom  are  then 
the  Correspondences  or  Analogues  of  Heat  and  Light.  Or, 
more  profoundly  comprehended.  Love  and  Wisdom  aee,  in- 
trinsically^ Spiritual  Heat  and  Spiritual  Liglit^  respectively ; 
and  this  Spiritual  Heat  and  Light  are  the  very  Essence  of  the 
Divine  Being,  of  God  himself,  manifesting  themselves  in  the 
Divine  Operation  or  Creative  Proceeding.  The  Divine  Love 
and  the  Divine  Wisdom,  or,  correspondentially,  Heat  and  Light, 
are  thus,  according  to  Swedenborg,  the  absolute  Origins  of  all 
Things.  The  immense  consequences  flowing  from  such  premises 
have  not  been  comprehended  by  the  Philosophic  or  Scientific 
World,  nor  even  by  Theologians.  The  Doctrine  and  its  Results 
have  constituted  a  huge  body  of  Mysticism,  because  the  Pre- 


62  MYSTICISM   OF  SWEDEXBOEG.  [Cn.  II. 

mises  themselves  were  not  compreliended,  and  were  not,  in 
any  proper  Scientific  Sense,  established  by  Swedenborg  him- 
seK.  Tliej  were  Intuitionally  or  Impressionally  apprehended 
in  his  Mind,  with  the  vagueness  which  is  distinctive  of  that 
method  of  Knowing,  and  Dogmatically  delivered  in  the  ab- 
strusest  technicalities  of  the  old  Theologies.  The  profound 
body  of  scientific  Truths  and  Suggestions,  thus  wrapped  up 
and  hid  away  from  the  inspection  of  Mankind  at  large,  can 
only  be  brought  into  the  clear  light  of  exposition  by  the  Prin- 
ciples and  Method  of  Universology.     c  1-6. 


Commentary  f.  105,  1.  The  use  of  the  word  Passions,  to  signify  the 
whole  AjQTectional  Side  of  the  Mind  prompting  to  Action,  is  not  usual  with 
English  writers,  and  is  often  a  stumbling  block  with  beginners  in  the  reading 
of  Fourier,  who  fancy  that  the  Passions  must  be  necessarily  something  bad.  I 
find,  however,  in  Hume,  in  his  "  Essay  on  Commerce,"  the  following  expression : 
"  Every  thing  in  the  world  is  purchased  by  labor,  and  our  passions  are  the  only 
causes  of  labor."  This  is  precisely  the  Fourieristic  meaning  of  the  word  Pas- 
sions, and  used  in  English  long  before  Fourier's  day. 

2.  With  regard  to  Light  as  the  Analogue  of  Intelligence,  and  Heat  as  the 
Analogue  of  Love,  Affection,  or  the  Passions,  let  us  listen  to  Swedenborg : 

3.  "I'he  Light  or  Heaven  being  Divine  Truth,  it  is  also  Divine  Wisdom  and 
Intelligence ;  whence  the  same  is  meant  by  being  elevated  into  the  light  of 
heaven,  as  by  being  elevated  into  intelligence  and  wisdom,  and  enlightened ; 
whence  the  angels  have  light  exactly  in  the  same  degree  as  they  have  intelli- 
gence and  wisdom."  (1). 

4.  "  Since  in  the  Heavens  Divine  Truth  is  light,  all  truths  whatever,  be  they 
found  where  they  may,  whether  within  an  angel  or  without  him,  whether 
within  the  heavens  or  without  them,  shine,  or  give  light.  Truths  without  the 
heavens,  however,  do  not  shine  like  truths  within  them.  Truths  wdthout  the 
heavens  give  a  frigid  light,  like  snow,  that  possesses  no  heat,  because  they  do 
not  derive  their  essence  from  good,  as  do  truths  within  the  heavens ;  wherefore 
also  that  frigid  light,  on  the  illapse  of  light  from  heaven,  disappears,  and,  if 
there  is  evil  beneath,  is  turned  into  darkness.  This  I  have  often  witnessed ; 
with  many  other  remarkable  facts  relating  to  shining  truths ;  the  mention  of 
which  I  omit."  (2). 

5.  "  The  Heat  of  Heaven,  in  its  essence,  is  Love.  It  proceeds  from  the  Lord 
as  a  Sun ;  and  that  this  is  the  Divine  Love  existing  in  the  Lord,  and  proceed- 
ing from  Plim,  has  been  shown  in  the  previous  Section.  It  hence  is  evident, 
that  the  heat  of  heaven  is  spiritual,  as  ^vell  as  its  light,  being  both  from  the 
same  origin.    There  are  two  things  which  proceed  from  the  Lord  as  a  Sun, 


(1)  Heaven  and  HeU,  No.  131.  (2)  ib,,  No.  132. 


Ch   II.] 


KAjSTT  Al^B  AEISTOTLE. 


63 


106.  The  Hindoo  PMlosopliic  Mind  had  removed  Matter, 
and  taken  Blank  Space,  symbolically  speaking,  for  its  Arena 
of  Thought.  The  Greek  Philosophical  Mind  assumed  the 
Positive  Aspect  of  Being,  and  began  to  discard  the  vagueness 
of  boundless  speculation.  From  these  preliminary  stages  of 
Thought,  we  may  proceed  to  the  modem  Grerman  development 
of  Philosophy,  which  has  been  glanced  at  already,  and  thus 
continue  to  trace,  after  our  method,  the  Process  and  the  Law 
of  Mental  Evolution. 

107.  Kant,  and  before  him  Aristotle  among  the  Greeks,  not 
satisfied  with  proceeding  by  broad  Generalizations  of  Observa- 
tion, attempted  intellectually  to  file  a  more  definite  and  detailed 


Divine  Truth  and  Divine  Good.  Divine  Truth  is  displayed  in  the  heavens  as 
light;  and  Divine  Good  as  heat.  Divine  Truth  and  Divine  Good  are,  hovrever, 
50  united,  that  they  are  not  two,  but  one.  Still,  with  the  angels  they  are  sepa- 
rated; there  being  some  angels  who  receive  Divine  Good  more  than  Divine 
Truth,  and  others  who  receive  Divine  Truth  more  than  Divine  Good.  They 
who  receive  more  Divine'Good  are  in  the  Lord's  celestial  kingdom  ;  and  they 
who  receive  more  Divine  Truth  are  in  the  Lord's  spiritual  kingdom.  The  most 
perfect  angels  are  those  that  receive  both  in  the  same  degree."  (1). 

6.  "  The  Heat  of  Heaven,  like  its  light,  is  everywhere  various.  It  is  different 
in  the  Celestial  kingdom  from  what  it  is  in  the  Sj^iritual  kingdom  ;  and  also  in 
every  society  of  each.  It  not  only  differs  in  degree,  but  also  in  quality.  It  is 
more  intense  and  pure  in  the  Lord's  celestial  kingdom,  because  the  angels  there 
receive  more  Divine  Good  ;  it  is  less  intense  and  pure  in  the  Lord's  spiritual  king- 
dom, because  the  angels  there  receive  more  Divine  Truth  ;  and  it  differs,  also,  in 
every  society,  according  to  the  state  of  reception  in  the  inhabitants.  There  is 
also  heat  in  the  hells,  but  of  an  unclean  nature.  The  heat  in  heaven  is  what  is 
meant  by  sacred  and  heavenly  fire  ;  and  the  heat  of  hell  is  what  is  meant  by  pro- 
fane and  infernal  fire.  By  both  is  meant  love ;  by  heavenly  fire,  love  to  the  Lord 
and  love  towards  the  neighbor,  with  every  affection  related  to  those  loves ;  and  by 
infernal  fire,  the  love  of  self  and  the  love  of  the  world,  with  every  concupiscence 
thereto  related.  That  love  is  heat  derived  from  a  spiritual  origin,  is  evident 
from  the  fact  that  there  is  increase  of  warmth  according  to  mcrease  of  love ; 
for  a  man  is  inflamed  and  grows  hot,  according  to  the  quantity  and  quality  of 
his  love,  and  its  burning  nature  is  manifested  when  it  is  assaulted.  It  is  on  this 
account,  also,  that  it  is  customary  to  use  such  expressions  as  *  being  incensed,' 
'  growing  hot,'  '  burning,'  '  boiling,'  and  '  taking  fire,'  when  speaking  either  of 
the  affections  belonging  to  the  love  of  good,  or  of  the  concupiscences  belonging 
to  the  love  of  evil."  (2). 


(1)  Heaven  and  Hell,  123. 


(2)  Heaven  and  Hell,  Xo.  134. 


64  kant's  categories.  [Ch.  ii. 

Bill  of  tlie  Categories  of  Being.  Aristotle  had  contented  him- 
self witli  an  Empirical  attempt,  simply  searching  about  in  his 
mind  for  as  many  such  Elements  as  he  could  think  of.  This 
was  the  first  effort  at  Ontology,  or  a  Proper  Science  of  Being. 
Of  these  Categories,  there  were  in  number,  Ten :  Essence^ 
Magnitude,  Quality,  Relation,  the  Where,  the  When,  Posi- 
tion, Habit,  Action,  and  Passion. 

108.  The  peculiarity  of  Kant,  on  the  other  hand,  was  that 
he  undertook  to  find  a  Law  which  should  determine  before- 
hand how  many  there  should  he  of  these  Categories,  and  what 
precisely  they  were.  By  an  examination  of  the  Science  of 
Logic  which  Aristotle  had  successfully  founded,  he  discovered 
the  clue  to  such  a  Law.  There  are  a  certain  definite  number 
of  ways  in  which  it  is  possible  for  the  Human  Mind  to  act  in 
the  processes  of  Reasoning.  It  can  think  of  things  in  regard 
to  their  Quality,  as  good  or  bad ;  with  reference  to  their  Quan- 
tity, as  one  or  more,  with  reference  to  their  Relation,  as  one 
belonging  to  another,  or  one  producing  the  other,  and  finally 
with  reference  to  what  Kant  denominates  their  Modality,  which 
is  their  Possibility  and  Impossibility,  their  Actuality  and 
Non- Actuality,  their  Necessity  and  Accidence.  These  make 
four  Groups  of  Categories,  each  containing  Three,  making 
Twelve  Categories,  exhibited,  in  tabular  form,  as  follows  : 


T^BLE     8, 

Quantity. 

Qvxilitij. 

delation. 

Modality. 

Totality. 

Reality. 

Substance  and 

Possibility  and 

Inherence. 

Impossibility. 

Multiplic- 

Negation. 

Cause  and  De- 

Being and  not 

ity. 

pendence. 

Being. 

Unity. 

Limitation. 

Reciprocal 

Necessity    ant) 

Action. 

Accidence. 

•  109.  It  was  the  second  group  of  these  Categories,  called 
Quality,  which  was  virtually  assumed  by  the  German  school 
of  Metaphysicians  as  ilie  fundamental  group,  and  upon  which 


Ch.  IL] 


defijs^ition  of  quai^tity. 


65 


that  immense  subsequent  elaboration  of  Thought  excited  bj 
Kant,  and  proximately  ended  by  Hegel,  was  almost  wholly 
expended.  This  determined  their  procedure  to  be  Philo- 
sophoid  and  Naturoid,  and  not  Scientoid;  because  Quality 
is  to  Quantity^  precisely  what  Substance  is  to  Form,  and 
Substance  is  to  Nature^  precisely  wliat  Form  is  to  Science. 
It  is  therefore  the  group  of  Categories  involved  in  Quantity — 
THE  Metaphysics  of  Mathematics — which  is  allied  loitli 
the  Exactitudes  of  Science,  It  is  this  latter  group,  therefore, 
which  determines  the  drift  of  Universology  as  Sciento-Philo- 
sophy,  and  the  assumption  of  which,  as  a  drift,  carries  over 
the  development  of  Philosophy  from  the  Naturoid  to  the  Sci- 
entoid Stage  of  that  development,  as  indicated  in  the  Typical 
Table  of  the  Universe  (No.  7,  t.  40).  We  have  first,  however, 
to  proceed  with  the  further  exposition  of  the  German  Form  of 
Philosophy,  based  on  the  Categories  of  Quality. 

110.  The  degree  of  Analytical  Exactitude  which  Kant  intro- 
duced into  Philosophy  as  a  whole  was  indeed  Scientoid,  in  a 
broader  and  less  definite  sense.  I  have  therefore  characterized 
this  whole  German  drift  of  Philosophy  in  my  Typical  Table, 
as  the  Scientoid  Stage  of  the  JSTaturo-Metaphysic.  Kant 
regarded  himself  as  having,  by  the  introduction  of  this  prin- 
ciple, done  what  Copernicus  had  done  for  the  Theory  of  the 
External  Universe.  But  Kant  himself,  in  part,  by  making  the 
whole  of  his  scheme  hinge  on  the  Laws  and  Action  of  the 
Mind,  and  his  followers,  still  farther,  by  taking  the  Philoso- 
phoid  group  of  Categories  as  Basis,  which  were  allied  inwardly 
with  Substance,  and  not  outwardly  with  Form — and  not,  there- 
fore, with  Positive  Science — rendered  Philosophy  more  in- 
tensely subjective  than  before.  Oken,  Humboldt,  and  the 
School  of  Natural  Philosophy  allied  with  this  System  of 
Metaphysics,  were  the  Exception,  not  the  Rule. 

111.  Kant's  understandmg  of  the  term  Quality  needs  some 
explanation.  He  divides  it,  as  shown  above,  into  Negation", 
Reality,  and  Limitatiojs-,  which  are  not  so  obviously  sub- 


66  SUBJECT  AND   OBJECT.  [Ch.1L 

divisions  of  Quality.  But  "by  Quality  in  tMs  high  Philo- 
sophical Sense  is  meant  the  abstract  constituency  of  the  Sub- 
stance of  Things,  as  this  last  is  contrasted  with  Foem.  Form 
is  here  also  employed  in  an  equally  elevated  and  enlarged 
sense,  to  mean  not  merely  Figure  or  Shaj)e,  Ibut  the  whole 
Domain  of  Mathematics  and  Logic,  as  Number,  Figure  and 
Order,  or  the  Arrangement  of  Parts  ;  even  the  Forms  or  Cate- 
gories of  Thought  itself.  This  is  also,  therefore,  the  grand 
DomaiQ  of  Measurement.  But  Quality  itself,  as  above  defined, 
has  its  own  less  appreciable  possibility  of  measurement,  in  the 
fact  that  it  may  be  intense  or  feeble.  IN'ow  the  intensity  of 
Quality  to  any  degree  which  makes  it  to  be  felt  or  recognized 
by  us  at  all  is  what  we  mean  by  E-eality  ;  that  is  to  say,  it 
is  Something.  Its  feebleness,  on  the  other  hand,  to  the 
vanishing  degree,  where  we  do  not  perceive  it  at  ail,  is  JS^ega- 
TiON ;  that  is  to  say,  it  is  then,  Nothing.  -  Finally,  as  all 
Being  is,  as  it  were,  the  mere  Limit  or  Boundary  between 
these  two  Factors  of  Being,  Reality  and  Negation,  or  Some- 
thing and  Nothing,  Limitation  is  a  third  one  of  the  Elements 
which  enter  into  the  conception  of  Quality — ^in  other  words,  of 
Substance ;  for  the  aggregate  of  Qualities  centering  upon  an 
Ideal  Entity,  which  groups  them  or  holds  them  together  as 
One,  is  a  Substance.  But  the  Oneness  so  achieved  by  insert- 
ing the  Ideal  Entity  among  the  Qualities,  which  Entity  is  then 
something  other  than  Quality,  and  may  become  Two  or  more 
by  Division,  or  Repetition,  carries  us  over,  or  refers  us  back,  to 
the  next  Group  of  Categories,  namely,  rather,  that  of  Quantity. 
112.  Kant  also  introduced  another  Grand  Discrimination 
into  Philosophy  ;  the  most  fundamental,  in  one  sense,  of  all 
the  metaphysical  discriminations,  namely,  that  between  the 
Subject  and  the  Object,  or  the  Me  and  the  Not-Me.  This  is 
in  fact,  when  more  concretely  considered,  the  same  discrimina- 
tion which  is  placed  at  the  opening  of  the  present  Work,  as 
Man  and  the  World.  Individually  and  abstractly  treated, 
the  distinction  belongs  to  Metaphysics ;  collectively  and  con- 


Ch.  II.]  EGOISM  AjS^B  ALTEUISM.  67 

cretely,  it  is  Sociological.  It  is  then  the  basis  of  Comte's 
grand  division  of  Sentiment  into  1.  Egoistic^  and  2.  Altruistic, 
Man  is  the  Subject  of  the  impressions  made  by  the  World 
upon  the  Mind,  and  if  it  is  mj  own  mind  which  I  am  consider- 
ing, then  it  is  the  Me.  The  World  is  the  Source  of  those  Im- 
pressions on  the  one  hand,  and  the  Object  of  our  Inspection  on 
the  other.  Under  the  same  conditions,  it  is  \h!^Not-me,  Comte 
has  thus  derived,  again,  his  corresponding  discriminations 
from  Kant,  and  is  thus  still  farther  indebted  to  the  Metaphysi- 
cians, whom  he  habitually  depreciates. 

113.  Fichte,  coinciding  with  the  line  of  Tliought  of  Berkeley, 
a  previous  English  Philosopher,  takes  up  the  question  of  Sub- 
ject and  Object  where  Kant  had  left  it,  and  inquires  what 
proof  we  have  of  the  existence  of  any  Objective  World,  since 
the  impressions  we  have  of  it  in  the  Mind,  or  what  Mill  now 
denominates,  'Hhe  permanent  possibility  of  such  impres- 
sions," are  the  whole,  as  it  seems,  of  what  we  can  directly 
know  of  it.  He  evolves  the  whole  Universe  logically  out  of 
the  Ego  or  the  Me.     c.  1. 

114.  Schelling  follows  Fichte,  and  identifies  the  Subject  and 
Object  in  a  supposed  common  ground  lying  back  of  them 
both.  Then  comes  Hegel.  He  fixes  his  attention  so  intensely 
upon  the  Limit  between  the  Something  and  the  Nothing,  and 
the  Limit  between  the  Subject  and  the  Object,  and  between 


Commentary  U  113,  1.  Destutt  de  Tracy,  avithor  of  ^^  Blsmens  d^ld-io- 
logie^''^  was  the  Metaphysician  of  the  French  Sensational  or  Materialistic  School 
of  Philosophy,  the  followers  of  Condillac — as  Cabanis,  Grarat,  Volney,  etc.  Hence 
this  School,  by  what  Sir  William  Hamilton  calls  "  a  double  blunder  in  Philo- 
sophy and  Greek"  (1),  while  beginning  in  Materialism  acquired  the  name  of 
Ideologists.  This  occurs,  however,  not  by  any  blunder,  but  by  the  Natural 
Operation  of  the  PrinciiDle  formulized  at  the  End  of  the  Preceding  Chapter,  as 
Terminal  Conversion  into  Opposites.  They,  and  after  them,  and  more 
specifically,  now,  Mr.  Mill,  passing  from  Physiology  to  Psychology,  arrive  at 
the  End  of  a  career,  with  some  difference  due  to  the  nature  of  their  approach, 
AT  the  Point  from  which  Fichte,  as  Introspectional  Metaphysician,  takes  his 
departure. 

(1)  Min.  Rev.,  October,  1830,  p.  182. 


68  SOMETHII^G  AND  NOTHING.  [Cn.  II. 

the  so-called  real  Factors  of  Being  in  all  senses,  that  lie  ends  by 
finding  nothing  else  in  the  Universe  hut  this  Limit,  Relation 
thus  absorbs  into  itself  all  of  what  is  related  and  otherwise 
called  BeaL  Existence  is  from  the  Abstract  Scheme  of  Ex- 
istence, This  is  Absolute  Idealism.  Cousin,  the  French 
Eclectic  Philosopher,  attempts  the  reconciliation  of  the  Meta- 
physicians. Comte,  ''the  Founder  of  Positivism,"  goes  over 
from  Metaphysical  Philosophy  to  ]N"atural  Philosophy,  and 
confessedly  abandoning  the  hope  of  any  sufiicient  Intellectual 
Analysis  of  the  Absolute  Foundations  and  Laws  of  Being, 
attempts  a  Synthesis  of  Society,  which,  without  any  such  In- 
tellectual Analysis  as  a  Basis,  must  of  necessity  be  exceed- 
ingly imperfect.  In  the  place  of  such  Absolute  Basis  he  has 
in  part  discovered  important  Laws  of  the  Secondary  Order, 
such  as  arise  from  the  Observational  Generalization  of  facts, 
and  in  part  extended  such  Laws  from  the  Lower  Sciences  into 
the  Sociological  Domain.  In  this  he  has  made  an  important 
contribution,  but  only  that,  to  the  true  Sociology. 

115.  At  the  very  foundation  of  the  German  Transcendental 
Philosophy  lies,  as  appears  from  what  has  been  shown,  the 
grand  basic  distinction  between  Reality  and  iN'egation,  or 
between  Something  and  I^othing.  This  distinction,  brought 
into  relation  with  Number,  is  elementarily  represented  by 
One  and  Zero  (1 ;  0).  The  One  (1),  the  Head  or  First  of 
Numbers,  is  here  put  representatively  also  for  the  Whole 
Series  of  Positive  Numbers.  The  indication  1 ;  0  is  placed 
opposite  the  name  of  Kant  and  the  Philosophy  represented 
by  him,  in  the  Typical  Table  (No.  7,  t.  40).  This  is  a  text 
which  will  be  resumed  farther  on.  (t.  233). 

116.  It  is  next  in  order,  however,  to  introduce  the  important 
statement  here  that  Unity,  as  a  Principle  of  Being,  and  as 
implied  in  the  Number  One  (1),  is,  in  the  Natural  Order  of 
Evolution,  the  Fundamental  Principle  of  All  Things. 

117.  It  is  not  only,  as  above  pointed  out,  the  Focus  wherein 
Quality  and  Quantity  unite  ;  or,  otherwise  considered,   the 


Ch.  II.] 


UNITY  THE  FUNDAMENTAL  IDEA. 


69 


centroid  and  nucleotic  Transition,  or  Point  of  Decussation  be- 
tween tliem.  It  also  combines  tliem  in  the  same  manner  with 
Kelation  and  Modality.  It  is  the  Center  of  Relation  as  the 
Substantive  Entity,  around  which  Quantities  or  Attributions 
are  grouped  in  the  constitution  of  Being,  by  which  they  be- 
come a  One  Thing.  It  is  Cause  as  the  Head  or  Pivot  of  that 
which  depends  or  proceeds,  and  by  the  Analogy  of  One  (1) 
with  First  (1st),  it  is  the  Great  First  Cause ;  and  it  is  the 
Hinge  or  Turning-point,  and  in  that  sense  again  the  Centre, 
of  aU  Reciprocal  Action, 

118.  Setting  aside  now  the  Primitive  Zero,  Modality  is  the 
Primitive  Unity  developed,  or  sundered  into  its  own  Positive 
and  Negative  Sides  ;  whence  we  have  Possibility  (Positive), 
and  Impossibility  (Negative),  etc.  It  is  the  Positive  Side,  as 
Possibility,  Actuality,  and  Necessity,  which  is  then  allied 
with  the  Belative  Unit  (1) ;  and  the  Negative  Side,  Impossibil- 
ity, Non- Actuality,  and  Accidence,  then  fall  back  into  their 
Alliance  with  Negation  and  Zero  (0). 

119.  Unity  is  therefore  fhe  fundamental  idea  of  Existence, 
as  contrasted  icitJi  Zero  or  NotMng,  in  the  one  direction  ;  and 
as  contrasted  loith  All  Plurality  and  Differentiated  Develop- 
ment, in  the  opposite  direction. 

120.  It  was  in  the  true  Order  of  the  Evolution  of  ideas, 
therefore,  that  the  German  Philosophers  who  first  arrived  at 
the  idea  of  definiteness  in  Pliilosophy,  should  expend  their 
effort  upon  the  series  of  Conceptions  which  are  symbolized  by 

-One  (1)  and  Zeko  (0).  The  Hindoos  had,  so  to  speak,  ex- 
panded theirs  over  the  Domain  of  the  Zero  (0),  as  if  it  were 
All ;  and  the  Greeks  had  done  the  same  in  the  Domain  of  the 
Unit  (1)  of  Eeality — excluding  the  Zero  (0).  The  Germans 
specifically  contrasted  the  two  Domains  ;  the  Totality  of  Real- 
ity, the  Aggregate  Something,  on  the  one  hand ;  and  the 
Totality  of  Negation,  the  Aggregate  Nothing,  on  the  other ; 
and  ended  with  Hegel  upon  the  Ideal  Line  of  Difference  be- 
tween them,  lohere  they  'become  indifferent  to,  or  equal  to^ 


70  HEMISPHEEES   OF  EXISTENCE.  [Cn.  II. 

each  other.    Hence  Ms  famous  formula  as  tlie  Iba^is  of  all 
Philosophy — SoMETHi^a  =  {equal  to)  Nothing,     c.  1. 

121.  Of  the  two  corresponding  Sides  of  Being,  the  Something- 
and  Nothing-Hemispheres  of  Existence,  the  Something  is  the 
Domain  of  Natural  Science,  where  the  Greeks  began  their 
Philosophy;  and  the  Nothing,  at  first  a  mere  Region  of 
Yagueness  when  void,  as  with  the  Hindoos,  is  afterwards, 
when  cut  up  l)y  Exact  Discriminations  and  Measurements, 
the  Domain  of  Pure^  Abstract^  or  Exact  Sciei^ce — ^JMathemat- 
ical.  Logical,  and  Analogical.  Tlie  former  (Natural  Science) 
is  the  CoiTCEETiSMUS,  the  latter  (Exact  Science)  is  the  Ab- 
STEACTiSMUS  of  Existence.  Oken  (in  '' Physio-Philosophy") 
and  Humholdt  (in  "Cosmos")  following  the  Metaphysical 
School  of  Thinkers  in  Germany,  but  passing  over  from  Phi- 
losophy to  Science,  took  naturally  th«  Concrete  direction. 
They  were  therefore  merely  or  preponderantly  Naturalists. 
It  was  in  the  direct  distribution  of  Concrete  Nature  that  Oken 
attempted  a  Classification  based  on  Analogy ^  which  failed  for 
the  want,  as  in  the  case  just  mentioned  of  Comte's  Sociology, 
of  any  Exact  Basis.  The  development  of  Metaphysics  into 
Science,  in  the  Abstract  Direction — as  the  Metaphysics  or  the 
Logic  of  the  Mathematics^  specifically,  has  heretofore  remained 
unaccomplished  ;  while  yet  it  is  precisely  here  that  the  Exact 
Basis  for  all  Analogical  Science,  and  hence  for  a  true  Sciee"ce 
OF  the  Scieis-ces  is  to  be  sought  for.  This  does  not  lie  with 
the  Series  1 ;  0,  but  with  the  Series  1 ;  2  ;  as  shown  in  the 
following  paragraph. 

122.  The  Numerical  Series  1 ;  0  exhausts  itself  at  the  first 
step  of  its  development.    It  is  not  a  Fructifying  or  Develop- 


Commentary f  t.  120.  1.  The  Transcendental  Metaphysics  of  Germany, 
and  still  more  distinctly  the  Sciento-Philosophy  of  Universology,  are  no  other 
than  the  working  back  in  a  new  and  more  definite  sense,  and  as  the  completion 
of  a  cycle,  to  the  point  of  view  at  which  Fo-hi,  the  first  (or  third)  Emperor  of 
China,  as  subsequently  expounded  by  Confucius,  began  philosophizing  in  the 
exact  sense  which  verges  on  Science,  (c.  1,  2,  t.  90.) 


Ch  II.]  CLEFS   1;  0—1;  2.  71 

ing  Series.  In  order  to  gain  a  single  step  fartlier  tlian  this  in 
Numeration,  we  are  compelled  to  reverse  the  Order,  and  mak- 
ing of  the  Zero  (0)  simply  a  Negative  and  hidden,  and,  as  it 
were,  a  discarded  basis  or  foundation,  or  ground^  to  begin 
with  One  (1),  proceding  then  not  downward  to  Zero  (0),  Ifut 
upward  to  Two  (2). 

123.  The  new  Series  of  Numeration  thus  initiated  with  One 
(1),  Two  (2),  will  then  prove  both  Multiplicatixe  and  Precise, 
developing  outward  into  Three  (3),  Four  (4),  Five  (5),  etc.,  on 
to  Infinity.  It  is  this  which  is  Scientoid,  as  contrasted  with, 
and  opposed  to,  the  Series  1,  0,  which  is  Naturoid  and 
J^aturo-PMlosopJioid  merely. 

124.  This  New  Exact  Series  of  Ideas,  typified  by  1,  2,  with 
their  compound  or  combined  number  3,  is  the  origin  of  that 
immense  Seriation  or  Distribution  of  the  Universe,  wMcTi 
founds  the  new  Science  of  Universology,  In  its  Fountain- 
head  and  First  Branchings  of  Principles,  this  is  Sciexto- 
Philosophy,  or  the  New  Grand  Dispensation  of  Metaphyslc 
which  is  to  predominate  in  the  Future. 

125.  It  is  this  new  drift  of  Philosophy  which  has  for  its 
Clef  or  Signature,  as  it  would  be  called  m  Music,  1;  2, 
representing  the  Scientoid  and  Developing  Series  of  Evolution, 
as  contrasted  with  1 ;  0, — representing  itself  only,  a  stunted, 
Non-developing  Series, — ^which  is  the  Clef  of  the  Germa:: 
Transcendentalism. 

126.  It  is,  therefore,  the  Spirit  of  the  Numbers  1 ;  2  ;  3, — in 
tlie  Simple  Unity,  the  Difference  and  the  Compound  Unity  of 
that  Spirit— Unism,  Duism,  and  Trixis^i,  to  be  hereafter  more 
specifically  defined  (t  206) — which  is  the  Ideal  Basis,  or  Log- 
ical Fundamentum  of  the  New  Philosophy  ;  of  the  New 
Science,  and  of  the  New  Scientific  Method.  It  is  this  v/hich 
is  the  legitimate  Head  and  Source  of  a  New  and  Universal 
Scientific  Deduction,  revolutionary  of  all  the  Science  and  Phi- 
losophy of  the  Past ;  and  of  the  Practical  Life,  Individual 
and  Collective,  of  the  Ilace. 


73  MO]S"OTHEISM.  [Ch.  II. 

127.  The  Absolute  Unit,  not  even  contrasted  witli  Zero  (0), 
but  absorbing  it  into  itself,  is  the  Analogue  of  The  Absolute 
of  JN'aturo-Pliilosopliy  ;  and  when  the  Element  of  Personality, 
or  of  Personal  Consciousness  and  Will  is  centered  within  this 
Unit,  it  is  then  The  Absolute  of  Theology:  "The  0:?^e  True 
God." 

128.  Monotheism,  or  One-Blngle-Godism  (Greek  Monos^ 
sii^GLE  or  SOLE,  and  TTieos,  God),  is,  therefore,  the  Central  and 
Governing  Religious  Idea.  It  was  this  Grand  Pivotal  Con- 
ception which  was  developed,  practically  and  administratively, 
in  the  Theocracy  of  the  Jews.  This  Central  Doctrine,  having 
upon  its  Unitary  Side,— /or  ei^en  it  proves  capable  of  an  in- 
terior distribution — no  other  Theory  than  tliis  One  Ai-ticle  of 
Faith,  contained  within  itself,  so  to  speak,  no  room  for  a  Sys- 
tem of  Philosophy.  The  Monotheism  of  the  Jews  broke  up, 
however,  subsequently  into  two  grand  Currents  or  Branches 
of  Development.  The  Absolute  Monotheism  comes  out,  in 
History,  as  Mahometanism.  It  arrives  at  its  liercest  and 
sternest  assertion  in  the  Shibboleth  of  that  gloomy  but  powerful 
System, — a  whole  Biblical  Creed  and  a  whole  Governmental 
Constitution  summed  up  in  a  single  Sentence :  "There  is  no 
God  but  God  ;  ais-d  Mahomet  is  his  Prophet  !"    c.  1. 

129.  The  other  Brancfi,  apart  from  the  parent  stem  of  the 
Jewish  Monotheism,  took  on  the  larger  development ;  and 
allied  itself,  in  part,  with  the  Philosophy  of  the  Greeks  ;  and, 
in  part,  with  the  high  civic  morality  of  the  Teutonic  Nations 
of  Europe.  It  thus  became  the  Dominant  Idea  of  what  we 
now  denominate  Christendom.  It  has  its  own  Central  Develop- 
ment in  Catholicism,  and  its  Progressive  Divergency  in  Pro- 
testantism.    In  its  Totality,   Catholic  and  Protestant,   it  is 


Commentary  t.  12S.  1.  For  an  exceedingly  able  exposition  of  the  In- 
dwelling and  Governing  Spirit  of  Each  of  several  of  the  Older  Grand  Religious 
of  the  World  prior  to,  or  outside  of,  Christianity,  the  Student  is  referred  to 
"  The  Religions  of  the  World  and  their  Relations  to  Christianity,"  by  Frederick 
Denison  Maurice,  Professor  of  Di\inity  in  King's  College,  London. 


Cz.  II  ]  U^s'ITY  AND   PLURALITY.  /  3 

itself  a  Progressive  Divergency  from  the  Absolute  Monotlieism 
developed  in  Maliometanism,  wMcli  is  the  Unoid,  or  ISTon- 
Beveloping  Side  of  Judaism.  The  procedure  from  Unity 
outward  to  Yariety^  or  from  One  (1)  to  Two  (2),  dnd  Three  (3), 
and  so  onward^  is  always  and  everywhere  progressional  or 
developing ;  self-retention  in  the  Absolute  Unity  is,  on  the 
contrary,  first  Conservative^  and  then,  in  a  secondary  sense, 
Reactionary.  Hence  the  underlying  Principle  of  the  General 
Progressiveness  of  Christianism,  as  contrasted  with  Mahomet- 
anism,  lies  in  the  Doctrine  of  the  Trinity,  the  deeper  Philo- 
sophical Truth  which  denies  the  Absolutism  of  Unity,  even 
in  the  Being  of  G-od  himself,  in  that  sense  in  which  it  would 
deny,  in  turn,  the  opposite  and  equally  Divine  Doctrine  of 
Variety  and  Progression.  Catholicism  even  is  only  Conserva- 
tive and  Retrogressive  when  contrasted  with  Protestantism. 
It  is,  on  the  contrary,  eminently  Progressive  and  Developing 
when  contrasted  with  Islamism.  The  special  claim  of  Socinian- 
ism  and  of  the  modern  development  of  Unitarianism  to  ^'Li- 
berality and  Progressiveness,"  which  claim  is  scientifically 
justified,  comes  nevertheless  under  a  law  of  exception,  which 
is  too  much  a  matter  of  detail  for  the  exceedingly  generalized 
treatment  which  is  alone  appropriate  to  the  subject  here. 

130.  The  Three  Grand  Attributions,  or,  otherwise  conceived 
of,  the  Three  Personalities  distinguishable  in  the  one  God- 
head, have  for  their  Analogues  the  Numbers  One  (1),  Two  (2), 
and  Three  (3),  representative  of  all  Numeration,  or  Variety  of 
Entity,  on  to  Infinity — all  contained  within  the  Absolute  Unit, 
(1) ;  this  in  turn,  first  contrasted  with  Zero  (0),  from  which 
even,  it  must  be  conceived  of  as,  in  the  Absoluto- Absolute 
Sense,  undifferentiated. 

131.  Unity  is  Personal,  Centralizing  and  Hide-bound  or 
Bigoted,  but  Arbitrarily  Just.  Plurality  is  Social,  Diffu- 
sive, Liberalizing  and  Equitable,  but  Beconciliative  and 
Merciful.  The  Monotheism  of  Islamism  is  the  grim  Vindica- 
tor of  God's  Justice,  and  the  Exterminator  of  his  Enemies. 

13 


74:  niCKOK.  [Cn.  II. 

Christianity,  with  its  Trinal  and  Composite  Conception  of  the 
Divinity,  is  characterized  by  the  tenderness  which  pities  the 
Sinner,  and  j)rovides  the  means  of  his  Redemption  and  Recon- 
ciliation with  God. 

132.  It  is  not  the  point  here,  at  which  to  consider  these 
Profundities  of  Theology,  farther  than  to  indicate  their  funda- 
mental and  inherent  connection  with  the  development  of  all 
Thought,  and  equally  with  the  development  of  all  Being  and 
Events  ;  and  hence  with  all  Cosmogony,  and  with  the  Philos- 
ophy of  History.  It  is  thus,  however,  hy  fixing  a  Basis  for  a 
Sound  Sciento-Philosophy,  that  we  shall  be  able  to  grapple 
ultimately  with  all  the  higher  mysteries  of  Theology. 

133.  I  conclude  this  Chapter  by  glancing  again  at  the  most 
recent  form  of  Philosophy  (the  Naturo-Metaphysic)  heretofore 
developed,  that  given  us  by  Professor  Hickok,  the  President 
of  Union  College. 

134.  Tills  profound  and  able  Philosopher  and  Tlieologian 
might  properly  be  denominated  the  American  Kant.  His 
works  on  Psychology  and  Cosmology  have  not  yet  received 
the  attention,  in  the  world  of  Thought,  to  which  they  are  un- 
doubtedly entitled.  After  a  powerful  and  condensed  review 
of  the  past  Progress  of  Philosophy,  this  great  Thinker  adds 
precisely  those  principles,  and  new  elements,  which  bring  the 
ideas  of  the  Old  Philosophy  into  a  clear  relation  with  the 
Standard  Theology  of  Christianity.  He  places  us  at  least  at 
that  exact  point  of  Observation  from  which  they  can  be  ana- 
logically compared  and  revised.  This  statement  relates  more 
especially  to  his  system  of  Psychology.  His  Cosmology,  as 
pre-eminently  a  new  Doctrine  of  Forces,  has  been  already 
aUuded  to.  Spencer  has  also  developed  the  idea  of  Foece, 
as,  according  to  him,  the  Prime  Postulate  of  Philosophy. 

135.  The  Earth,  Air,  Fire,  and  Water  of  the  old  Greeks,  as 
the  Elements  of  Being,  were  the  Naturoid  or  Materioid  De- 
velopment of  Naturo-MetapTiysic.  Matter  is  the  Analogue 
of  Nature,     The  Something-Nothing-  (1 ;  0)  -Theory  of  the 


ch.  il]  theee  stages  of  development.  75 

Germans  is  the  Scientoid  Stage  of  that  Development.  Num- 
her  or  MatTiesis  is  the  Analogue  of  Science. — Finally  the 
i^«9rce-Theory  of  Hickok  and  Spencer  is  the  Artoid  Stage, 
Transitional  to  Action.  Force  is  the  Analogue  of  Art.  All 
these  are  within  the  Sub-Naturismal  Domain.  Here  is  the 
Germinal  Point,  as  within  an  Egg  in  the  Ovary,  of  all  the  In- 
tellectual Activities  of  Man. 

136.  The  Naturoid  Dispensation  or  Stage  of  Development  is 
Feminoid  ;  the  Scientoid  is  Masculoid,  and  the  Artoid  is  Pro- 
genitive, or  relates  to  the  Prolification  or  Progeny  from  the 
Copulation  of  the  other  two.  All  True  Organic  Development 
results  from  this  Copulation  of  these  two  Principles,  Whether 
more  Primitimly  and  elementally, — as  here,  within  the  Sub- 
Naturismus, — or  subsequently  and  in  more  perfection,  as  he- 
tween  the  Entire  Naturismus  and  the  Entire  Scientismus,  the 
Distinction  of  Sex  is  ever  present,  the  Sexes  being  as  it  were  the 
two  Poles  of  Organic  Existence  everywhere.  All  Organiza- 
tion IS,  BY  Analogy,  the  same,  that  is  to  say,  it  is  the  same 
in  respect  to  the  Principles  involved,  and  in  respect  to  the  In- 
nermost Mode  or  Law  of  their  Manifestation — whether  it  be  the 
Organization  of  the  Universe  as  a  Whole ;  the  Organization^ 
hy  Mature  unaided,  or  only  partially  aided  by  Man,  of  some 
Object  or  Domain,  as  of  the  ChicJc,  or  the  Child  in  the  Womb  ; 
or  the  Instinctive,  or  again  finally,  the  Reflective,  Organi- 
zations and  Constructions  of  Man,  from  the  dead  Mechanism 
of  an  Engine  up  to  the  Living  Mechanism  or  Organization 
of  Society,  in  the  Family,  the  Nation,  or  the  World,  c.  1-44. 

Thus  concludes  the  present  condensed  Review  of  the 
Naturo-Metaphysic.  We  are  now  prepared  to  pass  to  the 
consideration,  more  formally,  of  the  new  Sciento-Metaphysic 
or  Philosophy,  (or  Philosophy,  Science,  and  Method)  ;  which 
is  the  chief  burden  of  the  present  work. 

Commentary  t,  136,  1.  Organization  is  best  iliustrated  in  connection 
with  the  Physiological  Branch  of  Biology — Epicosmology — the  Vegetable,  and 
especially  the  Animal  Kingdom — the  so-called  Organic  World. 

2.  The  first  step  or  stage  of  True  Organizationj — Creation  in  the  Belative, 


76  THE  OVUM  AKD  ITS  SEGMENTATI01S-.  [Ch.  IL 

as  contrasted  with  the  Absolute^  Sense  of  that  term, — results,  m  the  Embiyo,  from 
the  action  or  influence  of  the  Impregnative  ifaZe  Principle  upon  the  Yolk  which 
is  to  furnish  the  Materials  (Matter)  of  the  new  Being,  and  is  the  process  tech- 
nically known,  in  Embryology,  as  Segmentation.  The  Yolk  or  true  Mass  of 
Kutritive  Matter  in  the  Egg  begins  its  course  of  development  by  being,  as  it 
were,  completely  cut  up,  «<?^-mentized,  sect-ized  or  sec^ionized  (Lat.  Sec-o,  to 
cut),  as  we  prepare  our  food  lyy  cutting  or  cfwpping  it  into  morsels,— Jirst  with 
Knives,  and  then  with  th£  Teeth.  The  Male  Principle  is,  as  it  were,  a  Knife, — 
analogous  with  the  Mind,  as  the  Differentiating,  Anatomizing  (or  Analyzing)  in- 
strument (De-«^^-ive),  acting  on  Matter  ;  or,  more  restrictedly,  the  Analogue  is 
the  Pure  Intellect,  as  the  Keen  Edge  or  Sharpness  of  Mind  (acumen,  Lat.  Acilo, 
TO  sharpen), — acting  upon  the  Mass  of  Materials  in  the  Oyum  (the  Incipient 
Conception),  the  Analogue  of  Matter,  universally.  It  so  performs  this  oflSce 
of  Segmentation,  and  presides  over,  and  leads  the  way  to,  the  Complete  and 
Ultimate  Organization  of  the  future  Being.  This  Organization  is  a  true  Syn- 
thesis (Putting-together),  as  distinguished  from  the  Preliminary  Synstasis 
(Standing-together),  or  Syncrasis  (Mashing-together),  of  the  mere  Materials  in 
the  Unimpregnated  Egg. 

3.  When  the  needed  Impregnation  has  taken  place,  then,  if  there  be  the 
proper  protecting  and  fomenting  influences, — the  Conditions  of  Development, 
— and  especially  the  necessary  warmth,  as  in  the  incubation  of  the  Bird's  Eggs, 
the  further  processes  of  Organization  and  Development  continue  to  the  Complete 
and  Permanent  establishment  of  the  Life  of  the  New  Being.  The  Female 
Principle  corresponds,  therefore,  repetitively  with  Substance,  and  the  Male 
Principle  with  Form. 

4.  Nor  is  this  process  of  Segmentation  a  merely  random  cutting-up,  but  an 
orderly  succession  of  Central  and  Equal  Divisions  of  the  Spheroidal  Yolk,  into 
Halves,  Quarters,  Eighths,  etc., — theoretically  Hemispheroid,  Quadratoid,  Cuboid, 
— following  the  Masculoid  Principle  formulized  hereafter  in  the  Text,  as  Ten- 
dency TO  (produce)  Equation  (t.  535).  Segmentation  in  the  Human  Ovum  (or 
Ovule)  is  thus  described  by  Cazeaux :  "  According  to  Barry  and  BischoflF,  the 
Yolk  undergoes  the  most  remarkable  changes  of  all,  for,  instead  of  formmg,  as 
hitherto,  a  compact,  homogeneous  mass,  it  is  divided  into  two  rounded  por- 
tions" [the  rounding  by  Modification  after  division,  or  as  the  division  proceeds], 
"  the  number  doubling  successively,  in  proportion  as  the  ovum  approaches  the 
womb"  [in  passing  from  the  Ovary,  through  the  Oviduct  or  Fallopian  Tube], — 
"their  diameter  of  course  diminishing  at  the  same  time;  consequently,  in  trac- 
ing the  Vitellus"  [Yolk],  "  along  the  duct,  the  whole  Yolk  will  be  observed  to 
divide,  into  two  regular  rounded  halves,  then  into  four,  afterwards  into  eight 
little  spheres,"  [modified  from  their  Typical  or  Ideal  Form  as  partial  Cubes  or 
Cubules],  "and  finally,  each  of  the  last  subdivides  again;  so  that  by  reason  of 
these  successive  subdivisions,  the  Vitelline  Spheres  become  smaller  and  smaller, 
and  the  process  ultimately  terminates  by  causing  the  whole  mass  of  the  Yolk 
to  resemble  a  mulberry  in  appearance."  (1). 


(1)  a  Theoretical  and  Practical  Treatise  on  Midwifery,  by  P.  Cazeaux,  Member  of  the  Imperial  Acad- 
emy of  Medicine,  etc.    Fourth  American,  from  the  Sixth  French  Edition,  p.  181. 


Ch.  II.]  MALE  AND  FEMALE  PEII^CIPLES.  77 

5.  The  Male  Principle  is  thus  DaaUzing,  Segmentizing  or  Sectiordzing  in 
Appearance  or  Manifestation  or  Function,  while  yet,  essentially,  or  in 
ITSELF,  it  is, — lihe  the  Knife^ — one  ;  or  the  essence  of  Unity.  The  Female 
Principle  is,  on  the  contrary,  in  appearance  and  function^  Unifying  or  Collective 
( (Jonceptive,  Lat,  Con^  together,  and  Capio,  to  take,  whence,  to  take  in  and 
hold),  while,  in  itself,  it  is  Duismal  or  cleft,  (t.  203).  In  other  words, 
Masculism  corresponds  tendentlally  (and  ostensibly)  with  Duism,  but  repetitively 
(and  occultly)  with  Unism  ;  and  Feminism  corresponds  tendentially  (and  ostensMy) 
with  Unism,  but  repetitively  (and  occultly)  mth  Duism  (t.  19).  This  is  in  ac- 
cordance with  the  Principle  formulized  farther  on,  in  the  Text,  as  the  Anti- 
thetical Reflexion  of  Inherence  and  Appearance,  or  of  Entity  and 
Function,  (t.754).  See  also  what  is  said  of  the  corresponding  Antitheses 
between  Philosophy  and  Science,  (c.  1.  t.  15.) 

6.  Embryonic  Organization  is  the  Natural  Type,  or  GodJ's  Hieroglyphic 
Representation  of  all  Organization,  in  the  Higher  and  Complete  Meaning  of  the 
term, — whether  as  studied  by  Man  in  Realms  "  not  subject  to  Human  Interven- 
tion*' (Comte)  ;  or  as  his  Pattern  and  Q-uide^  in  Domains  where  Human  Inter- 
vention and  Executive  or  Administrative  Achievement  are  possible,  and 
needful. 

7.  Segmentation  is  Inter-sec^ation,  the  breaking  or  cutting-up  into  /Se^-ments, 
Sect-ioT\s  or  Sects  ;  and  it  is  through  the  Inter-seci-ation  of  the  Christian  World 
(the  Multiplication  of  Sects),  from  the  Impregnative  Masculine  Influences  of  the 
Intellect — the  Rationalistic  Element — that  Christendom  is  being  prepared  for  an 
Infinitely  higher  and  more  permanent  Spiritual  and  Organic  Unity,  a  New 
Catholicism  infinitely  more  Comprehensive  and  Perfect  than  the  best  which  the 
Old  Catholicism  was  competent  to  achieve.  That  was  what  Comte  has  happily 
denominated  a  "Primitive  Synthesis"  of  Society  (ecclesiastically),  and  was 
essentially  Provisional,  and  destined,  in  a  sense,  to  be  superseded,  and,  in  a 
sense,  to  be  absorbed,  or  built  upon  as  a  foundation  (subsumed), — ^hence  rightly 
denominated  the  if(?^A(?r('Church)-Princii3le. 

8.  Proto-Christianism,  or  more  broadly  Proto -Religionism,-  represented  hj  the 
Old  Catholic  Church,  is  Feminoid  and  Naturoid ;  hence  tendentially  correspond' 
ing  to,  or  fanatically  devoted  to,  the  idea  of  Unity,  while  repetitively  or  hj  its 
own  Nature,  and  in  accordance  with  its  Methods  of  Coercion  and  Restraint,  it 
is  replete  with  the  Principle  of  Schism ;  whence  it  happens  that  She,  (the  Old 
Catholic  Church),  is  the  Mother  of  antagonistic  and  hostile  Sects. 

9.  Rationalism,  allied  with  and  partially  embracing  Scientific  Scepticism  and 
Protestantism,  is,  on  the  other  hand,  Masculoid  and  Scientaid,  hence  tendentially 
and  ostensibly  corresponding  with  Duism,  Schism  or  Sect,  while  yet  there  is  in 
it  the  occult  Principle  of  Complete  Adjustment  and   Ultimate   Unity,  through 

THE    ObTENTION    OF  AN   UNDENIABLE    SCIENTIFIC   BASIS   OF   FaITH.      TlieSC  arft 

Solutions  of  immense  significance  which  can  only  be  glanced  at  here. 

10.  The  presence  of  a  Minor  Proportion  or  SuMominancy  of  the  Masculine 
Principle  in  the  Female  Procreative  Product  (the  Yolk),  and  hence  of  a  Primi- 
tive or  Anticipatory  Independence  of  all  Masculine  Aid  and  Co-operation,  in 
the  Female  Generative  Effort,  (and  indeed  of  a  similar  independence  of  Female 


78  EMBRYOLOGY  ;  THE  HEEMELLAS.         [Ch.  II. 

help,  in  a  still  minor  degree,  in  tlie  Male  Product),  is  wonderfully  illustrated  in 
the  following  lesson  from  Natural  History. 

11.  "  On  the  coasts  of  Spain  (in  the  Bay  of  Biscay)  which  are  so  violently 
beaten  by  the  waves,  we  often  observe  small  hillocks  of  sand  pierced  by  an 
infinite  number  of  minute  openings  half-covered  by  a  thin  projecting  margin. 
These  mounds  are  either  found  behind  some  large  rock  or  in  some  deep  fissure, 
although  occasionally  they  are  fixed  on  an  entirely  uncovered  point.  These 
little  hillocks  or  mounds,  which  look  very  much  like  a  thick  piece  of  honey- 
comb,  are  in  reality  villages  or  populous  cities,  in  which  live,  in  modest  seclu- 
sion, certain  Tuberculous  Annelids  known  by  the  name  of  Hermellas, — creatures 
as  curious  as  any  that  fall  under  the  notice  of  the  naturalist.  Their  bodies, 
vrhich  are  about  two  inches  in  length,  are  tenninated  anteriorly  by  a  bifurcated 
head  bearing  a  double  bright  golden  colored  crown  of  strong,  sharp,  serrated 
silken  threads. 

13.  "  On  leaving  the  body  of  its  mother  the  Egg  of  the  Hermella  is  composed, 
like  all  perfect  Eggs,  of  four  distinct  parts ;  that  is  to  say,  of  a  Yolk  or  Vitel- 
lus,  a  germinal  vesicle  (vesicle  of  Purkinje),  placed  in  the  interior  of  the  Yolk, 
a  genninal  spot  enclosed  within  the  vesicle,  and  finally  of  a  very  fine  membrane 
which  envelopes  the  whole.  (In  the  eggs  of  birds  the  white,  or  albumen,  and 
the  shell  are  merely  accessory  parts  which  are  formed  in  the  oviduct  after  the 
actual  egg  has  left  the  ovarj^).  The  germinal  spot  and  vesicle  are  two  minute 
transparent  globules;  while  the  yolk  is  formed  of  very  minute  opaque  granules, 
united  together  by  a  perfectly  diaphanous  Matrix. 

12.  "  If  we  throw  some  of  these  eggs  into  sea-water  in  which  some  of  the  Male 
Organic  Corjmscles  are  moving,  we  shall  see,  after  a  few  moments'  immersion,  that 
it  has  become  the  seat  of  a  condition  of  vital  activity  which  may  be  easily 
watched  through  the  microscope.  A  mysteriovs  force  seems  to  mould  these  ele- 
ments, blending  them  together  on  all  sides. 

13.  "  The  Yolk  presents  alternating  movements  of  Contraction  and  Expan- 
sion, the  spot  and  the  vesicle  successively  disappear,  a  transparent  globule 
escapes  from  the  midst  of  the  vitellus,  and  then  begins  the  singular  phenomenon 
discovered  by  WM.  Prevost  and  Dumas.  A  circular  streak  is  observable  round 
the  vitellus,  which  divides  spontaneously  first  into  two,  and  then  into  four 
parts,  and  goes  on  subdividing  thus  successively  until  it  is  only  composed  of 
very  minute  globules.  In  proportion  as  this  cleavage  progresses,  the  granular 
character  of  the  vitellus  diminishes,  and  finally  disapjDears.  The  entire  mass 
assumes  the  appearance  of  young  tissues.  At  this  period  we  soon  begin  to 
l)erceive  a  few  small  filaments  which  are  at  first  immovable,  but  which  speedily 
begin  to  strike  the  liquid  with  a  jerking  motion.  These  filaments  become  more 
and  more  multiplied,  when  the  young  hermella,  after  having  balanced  itself  for 
some  time,  as  if  to  try  its  nascent  organs,  suddenly  leaves  the  solid  plane  which 
supported  it,  and  throws  itself  into  the  liquid  under  the  form  of  a  small  and 
irregularly  formed  spherical  larva  bristling  all  over  with  vibratile  cilia. 

14.  "  Such  are  briefly  the  phenomena  presented  by  the  fertilized"  [or  im- 
pregnated] "  Qgg  of  the  hermella.  In  twelve,  or,  at  most,  fifteen  hours,  this  egg 
b:comes  transformed  into  an  animal^  which  swims  about,  stops,  and  guides 


Ch.  II.] 


COEEESPOIsDIlvrG  SOCIAL  A]S"ALOGIES. 


79 


itself,  and  thus  gives  evident  signs  of  spontaneity.  The  same  egg,  if  left  in  the 
liquid  without  deing  lyrought  in  contact  with  ths  fertilizing  element,  becomes  decom- 
posed in  about  forty  or  fifty  hours.  We  must  not,  Iwweter,  suppose  that  it  is  the 
less  active  on  tJiis  account.  The  characteristic  activity  of  the  first  phases  op 
DEVELOPMENT  are  manifested  here  ko  less  than  in  the  fertilized  egg. 
The  Yolk  dilates  and  contracts,  the  spot  and  vesicle  disappear,  the  vitellus 
undergoes  cleavage  and  becomes  thinner.  For  the  first  few  hours  it  is  almost 
impossible  to  distinguish  a  fertilized  from  a  nonfertilized  egg.  In  the  latter, 
however,  the  movements  increase  in  rapidity,  while  they  diminish  in 
REGULARITY,  and,  instead  of  resulting  in  the  Organization  of  a  New  Being, 
they  terminate  in  the  destruction  op  the  germ.  If,  however,  we  take  some 
of  these  eggs  which  seem  very  nearly  decomposed,  and  hring  them  in  con- 
tact icith  the  fertilizing  corpuscles,  their  movements  will  slacken  and  decome 
more  regular  ;  and  we  may  even  frequently  obtain  numerous  swarms  of  larvae 
from  eggs  that  have  been  deposited  for  nearly  forty  hours.  [Within  the  very 
last  hour  before  actual  decomposition  commences.] 

15.  "These  facts,  which  I  have  repeatedly  verified,  appear  to  me  to  be 
thoroughly  conclusive.  They  teach  us  that  the  Movements  which  have  their 
seat  in  the  Egg  immediately  after  its  appearance  are  entirely  independent  op 
fertilization.  The  disappearance  of  the  germinal  spot  and  vesicle,  the  oscil- 
lations of  the  yolk  and  its  cleavage,  are,  in  the  isolated  Female  Element, 
so  many  signs  of  special  activity  and  of  a  vitality  which  belongs  to  it. 
When  these  movements  cease,  and  when  the  egg  becomes  decomposed,  it  is  in 
reality  dead. 

16.  ''  Thus  the  fertilizing  corpuscles  after  separation  from  the  Male  retain  a 
certain  amount  of  vitality.  In  the  same  manner,  on  their  sepa/ration  from  the 
mother,  the  eggs  possess  a  special  and  individual  life.  Even  in  non-fertilized 
eggs  this  vitality  is  manifested  by  spontaneous  and  characteristic  movements, 
precisely  the  same  as  we  observe  in  the  case  of  the  Male  Corpuscles.  In  the  lat- 
ter" [the  Male  Corpuscles]  "  all  indications  of  vitality  disappear  in  a  compara- 
tively short  time,  and  it  is  precisely  the  same  in  respect  to  non-fertilized  eggs. 
In  the  fertilized  eggs,  on  the  contrary,  vital  movements  are  prolonged  and 
the  result  is  the  complete  Organization  of  a  Living  Being."  [For 
"  Male  Corpuscles"  put  Intellectual  Schemes,  Theories,  Abstract  Conceptions  and 
Plans,  as  for  example  of  Social  Reconstruction,  never  practicalized,  that  is  to 
say,  never  adjusted  and  adapted  to  the  Instinctual  Living  Movements  of  Society. 
For  "  Non-fertilized  Eggs"  put  Spontaneous,  Instinctually  conceived,  unintel- 
lectualized,  Movements,  Institutions,  and  States  or  Stages  of  Society,  even  though 
intuitionally,  or  spiritually,  or  inspirationally  founded  and  guided.  Finally,  in 
the  place  of  "  Fertilized  Eggs,"  put  the  Spontaneous,  Instinctual,  or  Naturis- 
mal  Institutions  of  Society  afterwards  impregnated — at  any  time  before 
''  decomposition^^  or  dissolution^-hj  the  truly  discovered  Scientific  Knowledge  of 
the  Laws  of  Organization,  as  involved  in  the  Universal  Laws,  or  the  proper 
Logic  of  Being— by,  in  other  words,  rniversological  Principles  and  Methods 
of  Action.] 

17.  "  The  Contact  of  the  Egg  with  these  Corpuscles"  [Male]  "  is  not,  there- 


80  SUCCESSIVE  EELIGIOUS  DISPENSATIONS.  [Ch.  IL 

fore,  to  give  or  to  re-awaken  a  life  wliich  is  already  present  in  the  Egg^  and  which  is 
manifested  by  appreciable  phenomena,  but  rather  to  regulate  the  exercise 
OF  THIS  Force,  and  thus  to  secure  its  duration."  (1). 

18.  This  Subdominant  or  Minor  Presence  of  the  Male  Formative  or  Regulat- 
ing Principle  of  Organization,  within  the  Female  Mass  of  Prepared  Materials, 
giving  to  the  Female  Principle  or  Element  an  incipient  and  partial  indepen- 
dence and  a  deceptive  promise  of  a  full  independence  of  the  Male  Element, 
and  a  similar  shadowy  independence  of  the  Female  on  the  part  of  the  Male 
Element  or  Principle,  involve  and  illustrate  three  Principles  or  three  Modifica- 
tions of  one  Principle  of  Universology,  subsequently  expounded  in  the  Text, 
namely  1.  Inbxpugnability  op  Prime  Elements  (t.226);  2.  Overlappino 
(t.  527);  and  3.  Mere  Preponderance  (t.526). 

19.  The  Dissective  ^wi/<e  in  the  Hand  is  repeated  by  the  Teeth  in  the  Mouthy  as 
just  intimated  (c.  2,  t.  136),  and  especially  by  the  Incisors  (Cutters)  or  Front- 
Teeth,  and  pivotally  by  the  Cuspids  or  Eye-Teeth  (pointed  Cutters).  These,  then, 
are  also  an  Analogue  of  Intellect.  Dentition,  and  especially  the  cutting  of  the 
Eye-teeth,  is  therefore,  and  is  instinctively  recognized  as  being,  representative  of 
the  incipient  development  of  the  Reasoning  Faculty. 

20.  The  whole  Dispensation  of  Proto-Religionism  in  the  World,  extending 
up  to  the  present  hour,  is  pre-eminently  represented  in  Christendom  by  the  Old 
Catholic  Church,  though  including  also  all  the  Sects,  and  by  the  Corresponding 
Entire  Social  Development.  All  Doctrine  prior  to  the  Discovery  of  an  Intellectual 
Basis  of  Faith  and  Doctrinal  Reconciliation, — all  in  fine  which  has  been,  or  which 
has  DEPENDED  ON,  the  Faith  of  Belief  m^t^did.  of  the  Faith  of  Knowle J ge— Cor- 
responds with  the  Absorption  of  Nutrition,  or  the  Sucking  Process  of  the 
Infant.  It  is  not  to  be  despised,  as  it  was  indispensable  for  the  infantile  period, 
— a  perfect  adaptation  to  that  age, — and  will  ever  remain,  in  Subdominance, 
through  the  adult  age,  in  the  form  of  Nutritive  Drinks,  Gruels,  Panadas,  etc. 
It  is  not,  on  the  other  hand,  to  be  taken,  any  longer,  Dominantly,  or  in  Prepon- 
derance, as  appropriate  Adult  food. 

21.  The  Deutero-  or  Sciento-Religious  Dispensation  (with  the  corresponding 
General  Dispensation  of  Affairs)  now  about  commencing  its  Inauguration  in 
the  world,  corresponds,  on  the  other  hand,  with  the  period  during  which  the  Indi- 
tidu/il  is  completely  furnislied  with  Teeth.  The  Development  of  Protestantism 
and  Dissent  represents  the  successive  painful  stages  of  Dentition,  or  rather,  the 
procuring  and  subsequent  loss,  (the  decay  of  Sects),  of  the  whole  Provisional 
Set  of  Deciduous  or  jVIilk-Teeth,  The  demand  will  now  increase  in  the  Uni- 
versal Human  Society  for  more  solid  Mental  Food  corresponding  with  the 
higher  development  and  maturity  of  the  Being ; — ^in  one  case  the  Individual, 
Emd  in  the  other  Society  at  large.  The  accompanying  process  of  Ablactation 
or  "Weaning  must  cost  some  suffering,  more  or  less,  according  as  the  Being  is 
more  or  less  healthy  and  harmonious.  "  All  Transitions  are  painful."  (Fourier). 
This  Analogy  of  the  Teeth  is  stated  and  illustrated  in  a  general  sense  in  the 
Text,  later  (t  461),  but  it  seemed  requisite  to  state  it  in  this  connection. 


(1)  •'T^ambles  of  a  Naturalist."  quoted  by  TIuRh  Doherty,  in  "Organic  Philosophy,   or  Man's  True 
Place  in  Nature.    VoL  I. ;  Epicosmology."    pp.  185-192. 


Cn.  II.]  MASCULIXISM  AND  FEMINISM.  81 

23.  Primitive  and  Infantile  Stages,  and  hence  Childhood  generally,  correspond^ 
repetitivehj,  with  the  Female,  the  Child  being  intimately  associated  with  the 
Mother.  Social  Institutions  pertaining  to  such  stages  are  necessarily  provisional, 
Jike  the  clothes  of  the  infant  and  child,  and  are  thrown  aside,  or  pass  into  non- 
use,  not  alone  from  wear,  but  from  inadequacy  or  want  of  sufficiency  of  accom- 
modation. Still  more  primitive  and  transitory  is  the  Effort  of  Feminism  to 
organize,  and  to  ptroduce,  unaided  by  the  MAscuLmB  Element  \— Feeling 
apart  from  Knowledge  ;  Intuition  and  Inspiration  apart  from  Science. 

23.  The  lesson  drawn  from  the  case  of  the  Hermellas  (c.  10,  t.  136)  is  repeated, 
in  the  Human  Female  Function,  by  the  phenomenon  of  Spontaneous  Ovulation. 
The  Ovum  or  Ovule  leaves  the  Ovary,  though  unimpregnated,  as  if  it  were  im- 
pregnated, and  commences,  with  apparently  flattering  prospects  of  success,  an  organ- 
ization, which  is  destined  soon  to  run  into  confusion, — so  soon  as  it  has  passed 
through  the  few  first  stages,  and  to  end  in  premature  dissolution,  (c.  14, 1. 135). 

24.  It  results  from  what  has  just  been  shown  (c.  22,  t.  136),  that  whatever  is 
said  of  a  Feminoid  Dispensation  or  State  of  Things,  applies  analogically  and 
repetitively,  (mutatis  7nutandi8),  to  a  Childhood-Dispensation  or  State  of  Things, 
(Infantoid).  On  the  contrary',  that  which  is  Masculoid  has  a  similar  Repetitory 
Relationship  with  Old  Age ;  the  Senior  (Senectoid  or  Senatoid)  Dispensation  ; 
(Lat.  senex,  an  old  Man,  senatus,  a  Senate  or  Congregation  of  Seniors.)  The 
Feeling  or  Sentiment  of  Youth  is  thus  associated  with  the  Female,  as  the  Child 
with  the  Mother,  and  the  Knowing  or  the  Wisdom  of  Age  with  the  Male.  This 
is,  however,  in  mere  Preponderance,  as  by  the  turning  of  a  balance,  as  will 
be  shown  elsewhere;  and  may  by  overlapping  be  exceptionally  reversed. 
(t.  257). 

25.  But,  why,  if  the  Naturoid,  Instinctual,  or  Provisional  Synthesis,  of  Society  is 
Feminoid,  does  it  happen  that  IVIan  (Male)  has  always,  during  such  periods,  or 
during  the  one  whole  period  of  that  character,  extending  up  to  the  present, 
time,  held  and  exercised  an  undue  supremacy  over  Woman  ? — And  that  it  is 
only  with  the  dawn  of  the  Scientoid  or  Reflexionoid  Period,  (Masculoid  instead 
of  Feminoid),  that  Woman  is  beginning  to  be  elevated  to  a  General  intellectual 
recognition  of  her  equality,  and  sentimentally  to  a  corresponding  Supremacy  on 
her  part  ?  It  is  precisely  for  the  reason  that  each,  unreflectingly,  assigns  the 
Supremacy — not  indeed  in  their  Primitive  Selfishness  or  Proprium,  but  with  the 
development  of  Spirituality  and  Sentiment — not  to  that  which  itsel-^  is,  but  to 
that  towards  which  it  worshipfully  and  respectfully  tends, — hence  Feminism  to 
Masculism,  and  Masculism  in  turn  to  Feminism. 

2G.  It  results  that  a  Feminoid  Age,  Period,  or  Dispensation,  looks  naturally 
to  the  Male  Element  as  its  Lord  and  Master,  such  being  the  Spontaneous  Ten- 
dency, or  Natural  Objective  of  Feminism  (but  ideally,  or  without  full  Knowledge 
on  the  Subject),  Hence  also  and  necessarily,  such  an  Age  is  Theological  and 
Religious  (Proto-religious,  Pietistic).  God  is  Personally  conceived  of,  and  hal- 
lowed and  cherished  as  immeasurably  above  Nature,  ichile  also  He  is  wholly 
endowed  with  Masculine  Attributes.     This  is  instinctual  womanly  worship. 

27.  For  the  same  reason  a  Scientific  Age  (Masculoid)  tends  to  elevate  the 
Appreciation  and  Worship  of  Nature  and  the  Laws  of  Nature  into  the  Su- 


82  THE  chicke:n-  and  the  egg.  [Cn.  H. 

preme  rank,  and  to  depreciate  or  ignore  tlae  Primitive  Faith.  It  ceases  in  other 
words  to  be  religious  in  the  Primary  Sense  of  that  term,  (Proto-reiigious),  and 
becomes  Skeptical  and  investigative,  transitionally  to  becoming  determinately  or 
exactly  Kmwing^  and  thence  Sciento-,  or  Deutero-Heligious.  This  is  Masculism 
(Intellectual)  idealizing  and  doing  homage  to  Feminism  (Instinctual).  • 

28.  The  Thii'd  Period,  Artoid,  will  discriminate,  first.  Accurately  and  Scienti- 
fically, through  the  Intellect,  and  then,  Esthetically  or  Artistically,  through  the 
Sentiment,  tlie  respective  grounds  of  the  Supremacy  of  the  two  Sexes,  in  their 
several  spheres  and  relationships  to  each  other.  The  Second  Period  is  of  short 
duration,  and  is  merely  transitional  to  the  Third.  They  are  therefore  not  al- 
ways very  definitely  discriminated,  the  Second  Stage  being  put  representatively 
for  the  Third  also ; — and  always  remaining  its  Governing  Head. 

29.  The  last  word  of  Prof.  Bain's  great  treatise,  "  On  the  Emotions  and  the 
Will"  is  the  following.  "  The  common  use  of  the  word  Feeling  is,  being 
mentally  awake  or  Conscious, — being  pleased,  pained,  or  excited ;  and  the  only 
real  question  at  issue  is  that  above  discussed  with  reference  to  Hamilton's 
Views ; — Is  Feeling  based  on  Knowing  [or  contrariwise,  Knowing  on  Feeling], 
or  are  Feeling  and  Knowing  Co-ordinate,  although  Inseparable  Functions  of 
the  Mind?"    (1). 

30.  "When  it  is  known  that  Feelhig  is  Analogous  with  Substance,  and 
Knowing  with  Form  (c.  1,  2,  t.  136,  above),  we  see  very  clearly  and  more 
extendedly  what  is  the  nature  of  the  question  here  put,  and  so  laboriously 
discussed  by  these  philosophers.  It  is,  namely,  whether  Substance  (Matter) 
originates  from  Form  (Ideas)  ?  Or  is  the  Order  of  Development  the  opposite 
of  this? — Or  are  Substance  and  Form  co-ordinate,  though  inseparable  [Inex- 
pugnable] Factors  and  Functions  of  all  Being,  the  joint  Necessary  Elements 
in  the  very  Constitution  of  Things  ? 

31.  We  are  here  face  to  face  with  the  larger  philosophical  question  which 
has  come  down  from  Plato,  and  which  has  divided  the  world  of  tliinkers  into 
the  two  hostile  camps  of  The  Materialists  and  The  Idealists ; — with  the  third 
or  Mediatorial  School,  The  Eclectics,  striving  to  balance  the  Vibration  between 
the  other  two.  This  is  also  the  question  of  the  Natural  and  the  Logical  Order, 
and  of  Priority  in  their  Relationship ; — Which,  in  fine,  is  first,  the  Chicken  or 
the  Egg  ? 

32.  It  is  a  great  step  gained  when  we  can  thus  generalize  the  special  question, 
— translating  Feeling  and  Knowing  into  Substance  and  Form,  or  Matter  and 
Idea(s) ;  and  then  finally  into  the  two  Grand  Orders  of  Development  which 
preside  over  all  Evolution  whatsoever.  With  the  basis  now  laid  iii  Universology 
I  doubt  not  that  the  following  answers  will,  after  due  discussion,  prove  satis- 
factory. 

I.  That  from  the  Natural  Standing-point  (Materialistic), — ^that  is  to  say, 
viewed  with  this  natural  bias  of  mind  in  the  individual  investigator,— Feel- 
ing, Substance,  ^Matter,  Nature,  The  Natural  Order,  and  the  Egg  are 
First^  (that  is  to  say,  historically,  or  as  beginning  the  Natural  Career  of  Develop- 


(1)  The  Emotions  and  the  Will,  by  Alexander  Bain.    Appendix,  p.  616. 


Ch.  II.] 


sta]5«^dijn^g-poi:n^ts  of  philosophy. 


83 


raent,  in  Time) ;  and  KNOwmo,  Form,  Ideas,  (Thought),  Science  (or  Logic)' 
The  Logical  Order,  and  the  Chicken  (the  Organized  Being)  are  Last^  or 
Secondary,  I^erived,  Ultimate. 

II.  That  from  the  Logical^  Ideal,  or  Spiritual,  Standing-point,  related  to 
Space  (c.  2,  t.  9),  All  this  is  reversed  ( — by  Terminal  Conversion  into 
Opposites,  t.  83),  and  the  counter-verdict  is  entered:  Knowing,  Form, 
Ideas,  Science,  Logical  Order,  and  Organic  Perfection,  are,  First,  as  the  Causa- 
tive Inherent  Necessity  of  Being,  and  Feeling,  Substance,  Matter,  Nature,  The 
Natural  Order,  and  the  Egg,  are  Efifects  or  Results  therefrom. 

III.  Th^it  from  the  Absolute  Standing-point  (Absolute  Idealism),  Feeling 
and  Knowing,  or  Substance  and  Form,  respectively,  are  "Co-ordinate  al- 
though inseparable  functions  of  the  Mind,"  and  Factors  of  Being.  They  are,  in 
other  words,  inexpugnably  united,  while  susceptible  of  Development  in  either 
Order,  in  accordance  as  one  or  the  other  of  either  Couple  of  Elements  pre- 
dominates. (Mere  Preponderance,  t.  526).  The  Corresponding  Concrete  Ob- 
jects (Egg  and  Chicken  for  example)  are  distributed  in  the  relations  which  they 
hold  to  our  minds  accordingly. 

lY.  That,  finally,  from  the  Integral  Standing-point  (or  -points)  each  of  the 
preceding  Views  and  Statements  (I.,  II.,  III.)  is  alike  true,  wh^n  confined  to 
its  own  proper  Aspect  or  Angle  of  Vision,  and  each  of  them  alike  false,  when 
put  for  the  Whole  Truth  of  the  Subject,  or  as  excluding  or  denying  the  other 
counterpoising  and  related  statements  upon  the  same  subject.  This  is  an  instance 
and  illustration  of  the  Reconciliative  Harmony  op  Ideas  (Title-page),  and 
of  the  General  MetJiod  of  Universology  and  its  related  Philosophy  of  Integral- 
ism,     (a.  1-10.) 


Annotation  c,  32,  t,  136.    1.  It 

is  the  same  question  in  another  form 
which  has  grounded  the  voluminous 
discussion  of  the  philosophers  on  the 
nature  of  Perception,  or  the  Order  of  the 
Acquisition  and  Mental  Evolution  of 
Ideas.  J.  Stuart  Mill  states  clearly  the 
difference  between  the  Kantean  concep- 
tion of  what  occurs  in  the  acts  of  know- 
ing and  the  earlier  form  of  the  theory  of 
that  subject  as  held  by  Hartley,  revived 
by  James  Mill  and  Professor  Bain,  and 
accepted  and  defended  by  himself.  (1). 
This  statement  may  be  epitomized  as 
follows:  Kant  holds  that  the  common 
sensible  qualities  of  things,  as  whiteness, 
swe3tnes3,  etc.,  are  brought  into  the 
mind  through  the  senses,  and  pertain  to 
Things  in   Themselves  external  to   the 


mind ;  but  that  the  ITecessary  Conditions 
of  All  Perception,  as  the  ideas  of  Time 
and  Space,  and  the  categories  of  the 
Understanding,  exist  as  the  essential 
Forms  of  Thought,  within  the  mind  itself, 
and  are  contributed,  by  the  mind,  to  the 
compound  perception  of  the  thing;  which, 
as  a  conception  in  the  mind,  has  there- 
fore always  two  factors,  one  from  with- 
out, and  the  other  from  within  the  mind. 
In  Universological  phrase,  the  Substance 
of  the  conception  is  from  without,  and 
the  Form  of  the  conception /r(?m  icithin. 
2.  The  Hartleian  theory,  on  the  con- 
trary, traces  back  the  derivation  of  the 
second  of  these  factors  of  knowing,  and 
posits  it  in  the  first,  so  that,  from  this 
point  of  view,  every  thing  which  is  ever 
in  the  mind  comes  into  it  originally  from 


(1)  Review  of  Hamilton. 


84  OVEKLAPPING  AND   COMMINGLII^G.  [Ch.  II. 

33.  It  will  be  observed  that  the  Impregnation  of  the  (hum^  Birth  into  the 
New  {Extra-uterine)  Life,  Dentition,  The  Arrival  at  Puberty,  or  the  Adult  Age^ 
and  finally,  Old  Age  itself,  are  associated,  as  indicia,  with  Maacvlisin,  and  yet 
that  Masculism  as  a  Whole,  is,  in  another  sense,  treated  as  characteristic  of  a 
given  Period  or  Dispensation.  This  is  owing  to  a  Principle  of  Overlapping, 
and  to  The  Commingling  of  Analogies  in  the  Higher  Spheres,  Univer- 
sological  Principles  which  will  be  expounded  at  other  points. 

34.  In  a  preceding  paragraph  of  this  Commentary  (o.  21,  t.  136),  the  Deutero-, 
or  Sciento-Religious  Dispensation  is  spoken  of  as  only  now  about  commencing 
its  Inauguration  in  the  World.  This  is  said  in  no  canting  or  pretentious  way, 
but  as  itself  a  Scientific  Truth,  pregnant  with  importance,  revealed  and  estab- 
lished by  Universology.  It  requires,  however,  to  be  explained  why  the  special 
Period  of  Scientific  Evolution  from  Bacon  to  the  Present  Time  is  not  entitled  to 
be  regarded  as  being,  or,  at  least,  as  belonging  to  this  New  Dispensation  in  the 
Total  Career  of  Humanity.  The  Magnificent  Series  of  Scientific  Discoveries  and 
Stages  of  Rational  Progress  occurring  during  that  Period,  as  detailed,  for  ex- 
ample, by  Dr.  Draper  in  his  "  Intellectual  Development  of  Europe,"  would 
seem  to  entitle  it  to  that  Degree  of  Consideration. 

35.  With  no  intention  of  depreciating  this  Great  Modem  Awakening  of  the 
Human  Intellect,  and  the  achievements  which  have  already  resulted  from  it,  I 
must  affirm,  and  will  show,  that  it  does  not,  however,  fall  within,  nor  constitute 
a  part  of,  The  Proper  Intellectual  or  Rational  Dispensation  in  the 
Larger  Evolution  of  Human  Affairs.  This  latter  Dispensation  can  only  be  indi- 
cated and  initiated  by  the  actual  Discovery  of  The  Unity  of  the  Sciences. 


without,  and  through  the  avenue  of  the  4.  The  Mystical  and  purely  Ideal 
senses ;  (that  is  to  say,  from  a  source  theory  of  the  same  process  is  not  here 
relatively  external,  even  though  under  noticed  by  Mill,  and  is  still  difierent  from 
the  Berkleian  conception,  now  called  either  of  those  which  he  does  specify.  It 
the  Relativity  of  Knowledge,  the  whole  is,  namely,  that  the  Substancive  Half  of 
operation  be  within  the  mind  itself,  and,  Perception  is,  itself,  on  the  contrary, 
in  that  sense,  internal).  solely  derived  from  the  Necessary  Laws 
3.  Since  Substance  is,  in  this  relation,  of  Thought  in  the  Mind ;  that,  in  other 
the  External  element,  this  latter  doctrine  words,  Ideal  Law,  or  Abstract  Form,  it- 
is  equivalent  to  affirming  that  Form  is  self,  is  the  Generator  of  all  that  appears 
merely  a  something  derived  from  Sub-  as  Substance,  and  that  Substance  can 
stance,  and  hence  that  Substance  is  the  always,  by  analysis,  be  reduced  back  into 
basis  and  origin  of  all  things— for,  by  it ;  that  this  Ideal  and  Abstract  Form 
Analogy,  the  constitution  of  an  idea  is  pertains  inherently  to  Mind,  and  is  the 
identicalidtJithe  constitution  of  a  thing  or  God-Principle  or  the  Creative  Principle 
of  a  world.  This  latter  doctrine  is  there-  in  the  Universe  of  Being ;  that  Type- 
fore,  in  fact,  in  accordance  with  the  Nat-  Forms  assume  to  themselves  Matter  or 
TJRAL  Genesis  of  Knoicledge  in  the  mind.  Substance,  and  so  create  the  Real  or  Ex- 
or,  in  other  words,  it  is  the  process  of  temal  World.  Such  is  substantially  the 
knowing  viewed  from  the  Natural  Stand-  Hegelian  Logic  on  the  one  hand,  and  the 
Point,  and  in  the  Natural  Order  of  Evo-  Idealism  of  Plato,  on  the  other, 
lution — as  shown  by  Cousin.  5.  This  Absolute  or  Pure  Idealism  as- 


Cn.  II.] 


CONFUSION  OF  ANALOGIES, 


85 


36.  By  tlie  Principle  formulized  later  in  the  Text  (t.  Ill),  as  The  Inexpugna- 
BiLiTY  OP  Pkime  Elements,  no  Age  can  be  wholly  without  the  presence  of 
the  Intellectual  Element,  while  in  certain  subdivisions  of  that  Age  or  Dispen- 
sation, even  though  Unintellectual  in  the  main,  it  must  come  forward  and  play 
a  somewhat  conspicuous  part,  and  especially  at  the  Dawn^  and  as  the  Transition  to^ 
the  Proper  Intellectual  Age.  The  Proto-religious  Dispensation,  mainly  under 
the  Control  of  Feeling  and  Instinct,  has  therefore  nevertheless  had  its  own 
remarkable  Phase  of  Intellectual  Activity,  as  the  Prelude  to  the  Proper  Reign 
of  the  Intellect  soon  to  be  established.  This  is  all  that  the  whole  Inductive 
Period  in  the  Evolution  of  the  Sciences  will  prove  to  have  heen.  It  is  the  Mas- 
culoid  Side  of  a  Feminoid  Development  merely ;  or,  changing  the  Analogy,  ^s 
we  are  allowed  to  do,  by  The  Commingling  of  Analogies  in  the  Higher 
Spheres,  it  is  the  Adultoid  Aspect  or  Stage  of  the  Infantoid  Period  or  Dispen- 
sation of  Affairs,  and  Premonitional  of  the  real  Adult  Life. 

37.  From  tlie  Feminoid  Standing-pointy  (Intuitional,  Pietistic,  Proto-religiotcs),  it 
is  a  natural  fallacy,  therefore,  to  regard  the  Intellect  as  a  still  more  Feminoid 
Adjunct  to  itself,  and  to  regard  itself  as  relatively  Mascidoid  in  the  sense  of 
being  the  more  potent  and  Substantive  Element  of  the  two.  The  Sexual  Ana- 
logies are  thus  reversed  by  confounding  a  Minor  with  a  Major  Distribution. 
This  happens,  for  example,  with  Swedenborg,  who,  after  having  correctly 
taught  that  Woman  is  [in  Preponderance]  "  Voluntary"  (related  to  the  Will, 
or  a  "  Form  of  Love,"  equivalent  to  Feeling),  and  that  Man  is  a  Form  of  Wis- 
dom or  the  Understanding  (1) — ^goes  on  elsewhere  to  affirm  that  The  Will,  as  a 
Husband,  espouses  the  Understanding  as  a  Bride  (2)  ; — which  is  the  confusion 
alluded  to,  and  a  contradiction  of  the  previous  doctrine. 


sumes,  in  other  words,  that  the  Abstract 
Laws  of  Being  are,  in  themselves,  Ideo- 
Real  Existences,  and  that,  as  such,  they 
are  the  very  Thoughts  of  God,  and 
hence  Logico-Potential,  or  Actual  Creative 
Forces,  (the  Logos-Principle) ;  or,  final- 
ly, and  as  the  Extreme  of  the  Doctrine, 
That  these  Laws  of  Being  transcend 
all  Existence,  as  themselves  the  Primal 
or  Anticipatory  Inherent  Necessities  or 
Conditions  of  Being ;  so  that.  If  God, 
even,  exists,  they  must  have  created 
Him,  and  must  remain  the  Regulative 
Principles  of  His  Nature.  Theology,  ac- 
cording to  this  latter  view,  is  a  branch 
of  Ontology ;  the  Science  of  God  a  branch 
of  the  Science  of  Being  Universally  ;  and 
Religious  Oinnion  is  wholly  amenable  to 
Radical  Philosophical  Analysis  and  Pure 
Science. 


6.  The  Scheme  of  Theory,  Opinion,  or 
Doctrine  (Unismal),  which  derives  all 
Existence  and  its  Laws  from  the  Per- 
sonal and  Irresponsible  Will  and  Power 
of  God,  may  be  denominated,  as  a  tech- 
nicality, Arbitrism.  The  Counter-Doc- 
trine, that  All  Being  originates  from 
Necessary  Law  (Duismal),  is  then  LoGi- 
ciSM.  Other  terms  for  the  Allied  Dis- 
criminations will  be  furnished  else- 
where. 

7.  There  is  here  a  Terminal  Conver- 
sion INTO  Opposites,  and  Substance  is 
made  to  be  wholly  derivative  from  Form. 
This  is  the  Logical,  and  at  the  same 
time  the  Spiritual,  Order,  character- 
istic alike  therefore  of  the  High  Tran- 
scendental and  of  the  Mystical  Schools 
of  Philosophy.  The  Logical  and  the 
Spiritual  Orders  coincide,  because  it  is  in 


(1)  Heaven  and  Hell,  No.  369,  et  passim. 


(2)  Divine  Love  and  Wisdom,  Nos.  402  et  seq. 


86  THE  IIS^TELLECT  MASCULOID.  [Ch.  TL 

38.  It  is  in  this  fallacious  manner  that  the  Keligious  World  generally  regards 
Knowledge  and  the  Whole  Intellectual  Development  as,  at  the  best,  something 
merely  Accessory  to  Religion, — a  servant,  or  hand-maid,  or  page,  or,  at  most,  a 
spouse,  and  so  of  the  Feminine  Order ; — not  dreaming  that  the  lad  is  her  future 
Husband,  and  in  a  sense,  therefore,  her  future  Lord  and  Master.  And  hitherto, 
the  Representatives  of  Mind  have  either  violently  revolted  against,  or  have 
virtually  submitted  to  this  assumption,  and  this  because  their  sphere  has  been 
merely  a  Sub-dominance  or  Minor  Manifestation  within  a  Dispensation  which, 
as  a  whole,  is  based  on  the  Faith  of  Belief,  and  not  on  Positive  Knowledge. 

39.  The  Intellectual  Age,  as  such,  the  True  Masculoid  Developnient  of  Human- 
ity, enters  on  the  scene  only  when,  by  an  Absolute  Analysis,  all  Intellectual 
Truth  can  be  deduced,  in  Harmonious  Adjustment  of  Parts,  from  a  Center  of 
Logical  Necessity  as  Absolute  as  that  which  Religious  Doctrine  has 
assigned  to  the  Personal  Will  of  God.  This  will  not  result  in  the  destruction 
of  the  Previous  Feminoid  Dispensation ;  as  the  Pseudo-intellectual  Develop- 
ment, (Pseudo,  because  working  in  trammels  and  in  Abnormal  Subordination), 
within  that  Dispensation,  has  threatened  to  do ;  but  in  a  lifting  of  it  into  a  higher 
and  truer  dignity — though  still  in  subordination  to  itself — by  expounding  its 
mysteries,  saving,  accepting,  and  cherishing  the  Spirit  and  the  Renewed  Forms 
even,  of  that  earlier  Dispensation. 

40.  The  Third  and  Ulterior  Dispensation, — Artoid,  Active — to  which  the  Sec- 
ond is  immediately  Transitional,  but  of  which  it  is  perpetually  to  remain  the 
Governing  Head — ^will  then  arise  from  the  Marriage  and  the  Love-Embrace  of  the 
two  former,  in  their  Relation  of  Virile  Supremacy  and  of  a  true  Feminine  Sub- 


the  same  direction  downward,  whether  manner,  resolvable  into  an  infinity  of 
we  proceed  from  the  brow,  or  the  diest,  Points.  This  is  the  inherent  Inexpug- 
to  the  feet.  Cousin  has  again  shown  that  nability  op  Prime  Elements,  and  the 
the  Natural  and  the  Logical  Order  co-  Convebtible  Identity,  which  lie  at 
exist,  and  must  both  be  taken  into  the  the  very  core  and  foundation  of  the  con- 
account  in  the  constitution  of  every  per-  stitution  of  all  Being.  Neither  of  the 
ception,  and  I  will  add,  in  the  creation  two  Simplisms  on  the  two  sides  of  tJie  Com- 
of  each  thing  and  of  each  world,  and  of  plex  Truth,  must  be  put,  as  if  it  were 
the  total  Universe  of  Being.  It  is  some-  the  whole,  in  the  place  of  the  Complex- 
what  surprising  that  any  one  of  the  ity  itself.  Like  the  two  rills  which  are 
single  or  one-sided  solutions  of  the  prob-  disparted  by  a  pebble  on  the  summit  of  a 
lem  of  Thinking  and  of  Being — which  mountain,  the  two  streams  of  Philosophy 
arc  identical — should  now  be  brought  which  originate  from  this  seemingly 
forward  triumphantly,  as  if  it  were  the  trivial  divergence,  are  world-wide  in  the 
whole.  views  wliicli  they  entertain  and  incul- 
8.  The  Point  is  representative  of  Sub-  cate  upon  every  subject  of  human  con- 
tance,  and  the  Line  of  Form.  It  will  cernment,  and  in  their  influence  upon 
be  shown  elsewhere,  by  the  most  search-  the  whole  destiny  of  Man.  They  are 
ing  analysis,  that  any  possible  concep-  the  Sensationalism  and  the  Idealism  into 
tion  of  Point  is  resolvable,  by  analysis,  which  Morel! ,  in  his  History  of  Philos- 
into  an  infinity  of  Lines ;  and  contrari-  ophy,  subdivides  the  whole  Philosophical 
wise,  that  every  Line,  is,  in  the  same  Domain.     It  is  somewhat  surprising,  I 


Ch.  II.] 


FOURFOLD   SEXOID  DISCEIMIl^ATIOX. 


87 


ordination  respectively.  The  Stalwart  Youtli  who  breaks  away  somewhat 
rudely  from  the  control  of  the  Mother,  becomes,  when  touched  by  Love,  the 
ardent  admirer  and  the  staunch  protector  of  the  Maternal  Sex  in  the  Person  of 
his  Bride. 

41.  The  Intellectual  Dispensation,  as  such,  will  have  also,  within  itself,  its 
own  Minor  Development  of  the  Faith  of  Belief,  as  complementary  to  its  StocJc  of 
Positwe  Knowledge.  This  will  correspond  inversely  to  the  Preliminary  Develop- 
ment of  Science  and  Rationality  prior  to  the  Knowledge  in  the  world  of  any 
basis  of  Scientific  Unity. 

43.  The  Discrimination  to  be  made  is  therefore  Fourfold,  instead  of  merely 
Double,  and  analogous  with  what  is  suggested  by  the  following  tabular  view  : 


2.  Masculismal  I  2.  Feminoid  Men.     ("  Effeminate"). 

(Male.)  (  1.  Masculoid  Men. 

1.  Feminismal    <  2.  Masculoid  Women.     ("  Masculine"). 

(Female.)      (  1.  Feminoid  Women. 


The  terms,  Proto-Christian,  Deutero-Christian,  and  Trito-Christian,  for  1.  The 
Old,  2.  The  Intellectual-Transitional  Dispensation  about  commencing,  and  3. 
The  Ulterior  New  Christian  Dispensation,  as  the  Composite  Blending  and  Har- 
mony of  the  two  prior  Dispensations,  have  been  expanded  above  (c.  8,  t.  136) 
into  Proto-religious,  etc.,  to  embrace  more  than  Christendom ;  and  inasmuch  as 
Religion  is  still  only  a  Phase  or  Department  of  the  whole  Societary  Life,  these 
terms  should  take  on  a  still  further  enlargement  of  the  extension  of  their  mean- 
ing, as   1.  Proto-Social  (or  Societary),  Deutero-Social,  etc.     As  Periods  v,e 


repeat,  that,  at  this  day,  and  after  such 
discriminations  as  that  above  alluded  to 
by  Cousin,  either  of  the  partialisms  in 
question  should  be  revived  and  insisted 
upon  as  if  it  were  the  whole  of  the  case. 
The  temptation  is,  however,  excessively 
strong  to  fall  into  this  error;  inasmuch  < 
as  the  individual  organization  of  every 
mind  leans  in  some  measure  to  the  one 
or  the  other  side  of  the  question ;  and  in- 
asmuch as  it  is  extremely  diflBcult  that 
he  who  has  traveled  over  a  road  in  one 
direction,  should  realize  to  himself  that 
he  only  lialf-knows  the  road,  until  he  has 
reversed  the  operation,  and  passed  over 
it  again  in  the  opposite  direction ;  inas- 
much, in  fine,  as  each  doctrine  does  ap- 
parently and,  in  a  sense,  cover  the  whole 
ground,  and  exhaust  the  subject.  But 
Nature  is  more  complex  and  subtle  than 
Man  has  supposed. 
9.  This  Ideal  Schema  of  Pure  Abstract 


Law,  (or  rather  of  corres'ponding  Spirit- 
ual Attenuation  in  the  Concrete  World), 
with  the  energy  inherent  therein,  and 
the  emanations  therefrom,  constitutes^ 
according  to  the  Ideala-Spiritual  Theory, 
the  more  Real  World,  and  the  Natural- 
Real  is  then  a  world  of  Appearances 
without  Actual  Reality.  Such  is  Ideal- 
ism, such  is  Spiritualism,  such  is  Llysti- 
cism.  Such  in  fine  is  Transcendental- 
ism. The  details  of  this  theory  wiU  be 
more  elaborated  at  various  points  fur- 
ther on.  See  especially  t.  0000.  This 
Schema  or  FibrUlaiion  of  Abstractions, 
and  corresponding  concrete  Attenuations, 
has  for  its  Analogue  the  Nervous  System 
in  the  Body,  and  thence  the  Brain,  and 
thence  the  Mind  which  inhabits  the 
Brain,  and  thence  the  Eye  as  a  little 
Brain  projected  from  the  center  of  the 
great  Brain,— the  One  All-Seeing  Eye 
symbolizing  God  ;  and  thence  the  Light- 


88  EQUALITY  A]S"D  INEQUALITY   OF   THE  SEXES.         [Ch.  XL 

should  tlien  denominate  the  whole  of  the  Race-Existence  of  Humanity  up  to 
the  Present,  The  Proto-  (or  Primo-)  Societismus  ;  the  Short  Transitional  Period, 
during  which  the  Absolute  Intellectual  Analysis  is  being  efifected  and  estab- 
lished in  its  Governing  Position,  the  Deutero-  (or  Secundo-)  Societismus ;  and 
the  Final  Harmony  of  Feeling,  Ideas  and  Action  on  the  Planet,  the  Trito-  (or 
Tertio-)  Societismus.  The  New  Language  will  furnish  more  Euphonious  and 
Manageable  Technicalities. 

43.  Let  not  the  staunch  defender  of  "  Woman's  Rights,"  or  "  the  Eq\iality  of 
Woman,"  take  offense  prematurely  at  the  idea  that  there  is  any  sense  in  which 
Woman  is  legitimately  subordinate  to  Man.  The  whole  Actual  or  Relative 
Constitution  of  Things  in  the  Entire  Universe  deals  in  Superiorities  and  Sub- 
ordinations, of  different  Styles,  Grades,  or  Series  of  Distributions.  What  is 
Superior  in  one  Aspect  or  Order  of  Aspecting  the  Subject,  is  Inferior  in  another 
and  different  one.  There  is  a  Sense  in  which  the  little  child  is  the  Superior 
and  Governing  Personage  in  a  household,  as  all  interests  are  apt  to  be  centered 
on  it  and  its  wants  and  needs.  This  is  government  by  Influence,  and  not  by 
Administrative  Authority,  and  it  is,  preponderantly,  in  a  manner  allied  to  this, 
though  still  different,  that  Woman  will  always  influence  so  potently  the  desti- 
nies of  Humanity,  and  only  exceptionally,  or  in  Subdominance^  as  a  Ruler  in  the 
External  Administrative  Sense ;  though  in  this  respect  she  should,  on  the  broad 
grounds  of  Universal  Rights,  be  absolutely  without  hindrance  or  obstruction, 
in  making  available  all  the  talent  she  may  have.  Political  Rule  is  allied  with 
Laws,  Jurisprudence,  the  Legal  Profession,  Abstract  Principles,  Logic,  and  Ex- 
act Science.    What  is  meant  is  that  Man  by  his  Mental  Constitution  stands 


Rays  emanating  from  and  impinging  Bosom — the  External  or  Surface  Breast, 
upon  the  Eye,  or  else  constituting  the  allied  with  the  Lap — and  Womb  of 
Halo  or  Glory  of  the  Religio- Artistic  Mother  Earth,  which  are  often  poetically 
Conception,  and  thence  Water  and  all  and  figuratively  alluded  to).  These  corres- 
Mirrors  and  Reflectors  as  representing  pond  with  the  Abdomen  (the  Lap,  Womb, 
and  symbolizing  the  Light.  This  is  and  Bosom  or  External  Breast)  together 
against,  or  antithetical  to,  the  Muscle,  with  the  Brawn  of  the  Seat  and  Thighs 
Plesh  and  Bulk  of  the  Body,  which  sym-  of  the  Individual  Human  Body.  The 
bolizes  the  outer  Material  World ;  the  Limbs  of  the  World  are  the  projecting 
Nervous  as  against  the  Muscular  System  Arms  and  Legs  of  the  three  Diametrids 
of  Philosoi)liy,  Christianity,  Science,  etc.  rectangularly  arranged  relatively  to  each 
In  simple  terms,  Man  is  the  Head  of  the  other,  denominated  elsewhere  the  Cos- 
World,  and  corresponds,  therefore,  or  is  mical  Bi-Trinacria,  (t.  596), — the  Ex- 
analogous  with,  the  Head  of  the  Man  tremities  directed  to  the  Four  Cardinal 
himself  within  the  Individual  Human  Points,  the  Zenith  and  the  Nadir,  respect- 
Body,  (Rational).  The  Breast  of  the  ively.  These  correspond  with  the  Four 
World  is  the  Atmosphere,  which  then  Limbs  and  with  the  Cephalic  and  Caudal 
corresponds  with  the  Breasts  or  Breath-  Elongations  of  the  Trunk  respectively. 
Region  (Spiritual,  Spiro,  to  breathe).  These  statements  are  entered  here  mere- 
The  Loins  and  Basis  or  Fundamentum  ly,  and  reserved  for  further  explanations 
of  the  World  are  the  Surface  and  the  at  other  points. 
Body  or  Mass  of  the  Earth  ;  (the  Lap  and  10.  It  wiU  be  readily  perceived  now, 


Ch.  IL] 


WOETH  A]^D   EAIN^K. 


89 


more  immediately  related,  (Kepetitively  Correspondential),  with  this  whole  De- 
partment of  Affairs,  and  Woman  more  so  with  Physiology,  the  Medical  Profes- 
sion, Concrete  Conceptions,  the  Natural  Sciences,  and  with  Art.  It  is  the 
Universological  Doctrine,  therefore,  that  in  The  Absolute,  the  Two  Sexes  are 
Absolutely  Equal,  that  is  to  say,  by  balancing  all  different  considerations ;  but 
that  in  the  Eelative  or  Actual,  No  two  Things  are  ever  Equal;  and  that  by 
Analogy  we  may  determine  scientifically  and  accurately  the  Relative  Superior- 
ity and  Inferiority  in  any  given  case  of  Relation,  no  longer  leaving  the  matter 
to  the  decision  of  prejudice  or  interested  opinion.  An  important  Universo- 
logical Formula,  expressing  this  Conjunction  of  the  Democratic  Equalities  with 
the  HierarcUcid  Superiorities  of  the  different  Entities  of  Being,  is 
Equality  of  Worth  with  Difference  of  Rank. 
44.  The  relations  of  the  Sexes  in  the  sense  here  discussed  will  be  resumed  in 
the  Text,  further  on  (t.  772).  Whatever  may  be  the  General  Statement,  the 
Actual  Results,  it  must  be  borne  in  mind,  are  greatly  affected  by  the  Princi- 
ples of  Overlapping,  and  mere  Preponderance.  The  Subject  is  one,  hence- 
forward, for  Study,  and  not  for  preconception  and  partisan  violence. 


that  the  Kantean  Philosophy  holds  mid- 
dle ground  between  the  Sensational  and 
the  Idealist  conceptions,  assigning  one 
factor  of  Knowledge  to  Matter,  and  the 
other  to  Mind  t  whereas  they  derive  the 
whole  of  Knowledge  from  Matter,  or 
from  Mind,  exclusively. 

11.  Finally,  I  am  now  able  to  state, 
without  stopping  to  enlarge  upon  it, 
the  Universological  aspect  of  the  ques- 
tion. It  is,  in  the  first  place,  integrative 
of  all  the  preceding  views.  It  then  en- 
larges them  all  ;  for,  in  summary,  it 
is  this:  That  Matter  and  Mind  anti- 
thetically reflect  each  other ;  that  each  of 
them  has  in  itself,  by  Echo  or  Analogy, 
all  of  the  Elements  which  are  in  the 
other, — that  is  to  say,  both  Substance 
and  Form ;  that  the  External  or  Sensa- 
tional side  of  a  Perception  is  the  Sub- 
stance, and  that  the  Thought-form, 
(whether  called  "  a  Category  of  the  Un- 
derstanding," or  "  a  law  of  association,*') 
is  the  Form  of  the  Idea ;  that  the  Sub- 
stance and  Form  of  Ideas  in  the  Mind 
correspond  exactly  to  the  Substance  and 
Form  of  Matter  or  Things  in  the  World  ; 
but  with  Antithetical  Reflexion  in 
respect  to  Proportion ;  the  Form-Element 

14 


predominating  in  the  Mind,  and  the  Sub- 
stance-Element predotninating  in  Matter; 
and  that,  hence.  Mind  is  relatively  Mas- 
culoid  and  Governing,  and  Matter  rela- 
tively Feminoid  and  Concessive,  in  their 
antithesis  and  conjunction  with  each 
other.  This  is  so  notwithstanding  the  fact 
that  Matter — as  the  process  is  viewed  in 
the  Natural  Order — originally  impresses 
or  impregnates  Mind,  as  it  will  be  shown 
elsewhere  that  the  Female  primarily  in- 
fluxes and  excites  the  Male, — ^by  a  Species 
of  Spiritual  Impregnation. 

12.  A  very  worthy  contribution  to  the 
Progress  and  Systematization  of  Philos- 
ophy has  just  been  made  in  England,  by 
David  Masson,  in  a  small  work  entitled, 
"  Recent  British  Philosophy."  The  espe- 
cial value  of  the  work  centers  on  the 
important  discrimination  which  the  au- 
thor  institutes  between,  1.  The  Cos- 
MOLOGicAL  Conception;  2.  The  Psy- 
chological Difference;  and,  3.  The 
Ontological  Faith  of  different  Phi- 
losophers and  Schools  of  Philosophy. 
This  is  precisely  in  the  nature  of  what  I 
mean,  still  more  largely,  by  The  Dif- 
ferent Aspects  of,  or  the  Different 
Modes  of  Aspecting  any  subject.    The 


90 


ILLUSTEATIOX  ;   IIP  AND  DOWjS". 


[Ch.  II. 


recognition  and  elucidation  of  tlicse  dis- 
tinctions will  forward,  almost  more  than 
anything  else,  the  Ultimate  Reconcilia- 
tion of  Doctrines.  Writers  suppose  them 
selves  discussing  the  same  thing  when 
in  fact  they  are  viewing  the  Subject  from 
different  stand-points,  or  at  different 
planes  of  elevation ;  and  that  difference 
is  often  the  whole  source  of  their  diver- 
gence, when  otherwise  they  would  agree. 
The  remark  is  by  no  means  new,  but  it 
has  not  practically  received  the  necessary 
applications. 

13.  Let  me  illustrate  from  physical 
questions.  Let  the  enquiry  be  made, 
whether  there  is  actually  any  Up  or 
any  Down?  If  one  of  the  parties  at- 
tempting to  answer  the  question  goes 
radically  (ontologically)  into  the  investi- 
gation of  it,  and  transports  himself,  in 
imagination,  out  into  Blank  or  Pure 
Space,  where  there  are  no  Planets  and  no 
objects  whatsoever,  he  will  bring  back 
the  answer  that  there  is  no  such  dis- 
crimination, really,  (absolutely),  as  Up 
and  Down.  If  another  confines  his  at- 
tention to  the  Ordinary  Conditions  of 
Being  in  the  Universe  as  actually  consti- 
tuted, and  as  he  is  naturally  positioned 
in  it,  he  aflSrms  that  it  is  Up  from  the 
Center  of  the  Earth  in  a  Line  passing 
through  the  head  of  the  observer  as  he 
stands,  out  to  the  zenith.  This  may  be 
taken  by  Analogy,  as  the  Common  Sense 
Theory,  in  the  phrase  of  the  Scotch  School 
of  Philosophy — so  called  in  contradistinc- 
tion from  the  German  Transcendentalism, 
or  more  accurately,  from  the  more  Ex 
pansive  and  Negative  Hindoo  Philosophy. 

14.  But  within  the  body  of  even  this 
more  homely  and  modest  inquiry  there 
arise  difiiculties  and  differences ;  for  the 
Knowledge  of  Astronomy  comes  in  to 
inform  us  that  the  Head  of  the  Observer 
points  at  each  succeeding  instant  to  a 
different  portion  of  the  sky,  and  also 
that  the  earth  occupies  a  different 
position  in  Space ;  and  so  the  ques- 
tion is  renewed  again  whether  really 
any  one  of  these  directions  is  Up  or 


Down;  or  whether  Up  and  Down  are 
purely  relative  and  contingent.  Again, 
bringing  in  the  direct  antithesis  between 
the  Earth-Centre  and  the  Sun-Centre 
taken  as  bases,  the  question  is  still  fur- 
ther complicated.  If  the  question  be,  on 
the  other  hand,  restricted  to  the  mere 
connection  of  the  Planet's  Centre  and  the 
Head  (in  the  normal  position)  of  the  ob- 
server, we  find  always  and  uniformly, 
the  important  relation  of  Up  and  Down 
thoroughly  well  established,  and  it  is  in- 
dispensable in  all  practical  senses  to  be 
recognized. 

15.  Now,  there  are  in  fact,  here,  just  so 
many  different  questions  before  the  mind, 
— all  covered,  however,  by  the  same  one 
form  of  the  question,  Is  there  any  Up  or 
Down?  To  discuss  the  subject  at  all, 
therefore,  there  should  be  a  Preliminary 
Vfork  of  Exhaustive  Discrimination  in 
respect  to  the  questions  themselves.  It 
this  were  sufficiently  accomplished,  in- 
stead of  being,  as  is  usually  the  case, 
almost  wholly  neglected,  it  would  gen- 
erally be  found  that  nothing  remained 
to  discuss,  and  that  all  parties  would 
agree  upon  the  answer  to  be  given  to 
each  question  thus  clearly  individualized 
and  discriminated.  This  is  a  kind  of 
labor  which  has  received  but  little  sys- 
tematic attention  heretofore,  and  which 
can  only  be  radically  performed  by  the 
aid  of  Scientific  Analogy.  Such  writers 
as  Cousin  and  Sir  William  Hamilton 
make  many  such  distinctions  incidentally, 
and  from  a  natural  tendency  to  lucidity 
of  Style ;  but  Mr.  Masson's  invaluable 
Discrimination,  above  alluded  to,  is  more 
completely  thought-out  as  one  of  the 
essential  conditions  for  putting  an  end 
to  controversy.  Universology  will  im- 
mensely expand  the  scope  of  such  Pre- 
liminary Elucidations,  as  the  Condition 
precedent  of  all  profitable  discussion  ; 
and  it  will  wonderfully  appear,  that,  so 
soon  as  two  people  wholly  know  what 
each  is  talking  about,  they  tend  inevita- 
bly towards  agreement  in  the  place  of 
dissension.     The  simplicity  of   mathe- 


Ch.  II.] 


THE  PITCH  OE  KEY  OF  DISCOUESE. 


91 


matical  statement  is  favorable  to  this 
mutual  understanding,  and  to  its  greater 
certainty,  relatio:n^ally,  as  between  dif- 
ferent MINDS.  Labors  like  tbose  of 
Mr,  Massou  are,  therefore,  directly  in  the 
line  of  the  Reconciliative  Harmony 
OF  Ideas. 

16.  As,  in  Music,  the  Key  in  which  the 
Musical  Performance  is  to  be  pitched,  is 
first  to  be  determined,  and  as  everything 
■within  the  Performance  is  radically  af- 
fected by  this  governing  consideration, 
so  it  is  of  equal  importance  to  know  in 
what  Key,  or  in  other  words,  in  what 
Range  of  Thought  one  is  speaking  or 
writing.  It  is  especially,  and  in  the  first 
instance,  of  vital  importance  to  know 
whether  It  is  in  the  Key  of  the  Ab  o- 
lute  or  of  THE  Relative  that  we  are 
discoursing,  inasmuch  as,  between  these, 
there  is  a  Natural  Disharmony  amount- 
ing to  Antithetical  Reflexion  or 
Polar  Antagonism  of  Ideas. 

17.  The  Substancive  Resolution  of 
All  Tilings  into  their  Primitive  Elements 
by  a  Going-back  (a  Recursus)  in  Time, 
to  their  first  conceivable  condition  (the 
conception  modified  by  the  indications 
of  Observation,  or  Natural  Science),  is  a 
Naturismal  or  Naturistic  Procedure,  in 
that  Back-tending  Direction,  to  Natural 
Origins  or  Priinals  in  respect  to  the 
Evolution  ;  or  to  Natural  JJltimates  in 
respect  to  this  Order  and  Kind  of  In- 
vestigation. The  Evolution  originates, 
and  the  re-gressive  Investigation  ter- 
minates, in  the  "  Great  Ocean  of  Milk," 
the  Primitive  Ether  infilling  the  other- 
wise Blank  Space,  of  the  Old  Hindoo 
Philosophers ;  the  "  Proto-plasma"  of 
Oken,  or  the  "  Primitive  Milky  Nebu- 
la" of  Masson.  This  is,  then,  the  Milk 
in  the  Breasts  of  "  Mother  Nature,"  from 
which  the  Young  Creation,  regarded  as 
to  its  Historical  Genesis,  drew  its  eai^ 
liest  nutriment ;  and  this  whole  Evolu- 
tion, "Experiential"  [J.  S.  Mill],  Em- 
pirical, Naturo-Historical  and  Historical, 
is  characteristically  and  specifically,  the 
Infanta  -  Feminoidal  (Mother-and-Child) 


Dispensation  of  Being,  —  Naturismal. 
The  Analogy  is  seen  when  we  recur  to 
the  Period  of  mere  Absorption,  the 
Sucking-and-Suckling  Period,  in  the 
Evolution  of  the  Individual  Animal  or 
Human  Being.  All  Naturismal  Theories 
go  back,  for  their  Origins  of  Things,  to 
some  such  condition. 

18.  It  is  wholly  different  with  the 
Sciento-Logical  Analysis.  This  makes 
its  recursus,  not  to  a  Primary  Milky 
Emulsion  of  Matter,  but  to  the  Primi- 
tive Joining  and  Separation  of  Limits 
in  the  Constitution  of  Form  ;  thus  to 
MoRPHic,  in  the  place  of  Substancive, 
Elementary  Conditions.  This  Method 
accords,  in  part,  with  the  Primitive 
Unition  and  Separation  of  the  Incisor 
Teeth  (Front-or-Cutting-Teeth)  ranged 
upon  the  Jaws  like  two  Knives,  in  Closing 
upon  the  Morsel  of  Solid  Food,  and  in  sub- 
sequently releasing  it.  These  are  the  Unis- 
mal  and  Duismal,  or  Unifying  and  Separat- 
ing Sides,  factors,  or  aspects,  of  one  Half 
of  the  Process  of  Chewing,  which  Half 
is  collectively  Unismal, — so  characterized 
by  its  Initiation — as  contrasted  with  the  re- 
maining Half  {Dviismal)  about  to  be  char- 
acterized. This  Method  accords,  in  other 
part,  with  the  Cleft  or  Separated  condi- 
tion of  the  Morsel,  as  it  is  segmentized 
[a  Duismal  Aspect],  in  preparation  for 
ulterior  plasmal  unition  with  other  sub- 
stances [the  Corresponding  Unismal  As- 
pect], a  unition  which  occurs  in  the  mixed 
composition  and  preparation  of  the  food. 

19.  The  Closure  and  subsequent  Open- 
ing of  the  Jaws  [Unismal]  and  the  Sec- 
tionizing  and  subsequent  commingling 
of  the  Solid  Lump  of  Food  [Duismal], 
then  combine  in  a  larger  Complex  Unity 
of  Operation,  as  viewed  collectively  or 
conjointly  [Trinismal]. 

20.  In  the  still  larger  view  the  whole 
Natural  Process  and  Dispensation  [Ab- 
sorptional,  Mother-and-Child  Relation- 
ship] is  Unismal,  and  the  whole  Chew- 
ing, or  properly  so-called  Eating-Process 
and  Dispensation  [Adultoid]  is  Duismal  ; 
and  these  are,  In  turn,  the  two  factors  of 


92 


OBSEEVATIO]^"  Aj!^D  AITALTSIS. 


[Ch.  II. 


the  higher  Trinism  [or  Combination  of 
Unism  and  Duism].  This  Discrimina- 
tion then  relates,  by  an  exact  corres- 
pondence, to  the  Immense  and  Radical 
^Difference  between  Observational 
GENERALIZATIONS  (Unismal)  and  Ana- 
lytical Generalizations  {Buismal), 
as  subsequently  developed  in  the  Text 
(t.  1008). 

21.  So,  then,  the  Observational  and 
Naturalistic  Solution  of  Being,  allied 
with  Natural  Science,  and  the  Empir- 
icism or  Experientialism  of  Mill  in  Phi- 
losophy, goes  back,  invariably,  to  a 
Primary  Nebula,  or  to  some  Milky  or 
Liquid  Softness  of  Substance  with  its 
adaptation  to  early  conditions,  or  to 
being  moulded  into  organizations;  — 
"  The  Waters,"  upon  which  "  the  Spirit 
of  God  moved"  in  the  act  of  creation 
(Gen.  i.  2) ;  while  the  Rational  X)t  Logical 
Solution  of  Being  goes  back  as  inevitably 
to  the  Cut-up  of  Matter  or  Substance, 
by  the  m-cisAve  interposition  of  Laws, 
related  to  Guts,  Lines,  or  Limits,  and 
hence  to  Oni-line  or  Form,  so  corres- 
ponding with  Mastication  as  contrasted 
with  Sucking  or  Imbibing  ; — mry  dif  ev- 
ent Origins  truly.  The  Ultimate  of  this 
latter  solution  is  reached  and  found,  as 
wiU  be  demonstrated  in  the  whole  body 
of  the  Text  of  the  present  work,  in  the 
two  Primordial  Principles  U:xiSM  and 
Duism. 

22.  It  is  precisely  the  same  in  respect 
to  the  Elements  of  Knowing  as  it  is  in 
respect  to  the  Elements  of  Being.  These 
are  traced  back  by  one  set  of  Philos- 
ophers, as  recently  by  Mr.  Mill,  wholly 
to  a  Proto-plasma  of  mere  Undiscrimi- 
nated Sensations  and  Consciousness, 
which,  in  one  of  its  aspects,  has  been 
aptly  denominated  by  Mr.  Masson-in 
his  very  pertinent  Review  of  Mil^^5  Re- 
view of  Hamilton— a  "  certain  curdling" 
of  Phenomena  definable  simply  as  Feel- 
ings (1).  The  "curdling"  carries  us 
back,  as  before,  to  the  idea  of  Milkiness, 


or  to  the  turbidity  of  tlie  Primitive  Wa- 
ters. This  recur sus  belongs  to  Experien- 
tialism, or  to  the  Historical  Evolution  of 
Things  in  Time  :  Time  and  Eventuation 
or  Succession  in  Time  being  Feminoid, 
as  contrasted  with  Space  and  Geome- 
trical Segmentation  (or  Discrimination) 
as  Masculoid.  Periodicity  is  the  grand 
Feminoidal  Insignium,  and  the  Premoni- 
tion of  Maternity.  Mensual  (Lat.  mensis, 
A  Month),  Menstrual,  relating  to  Period- 
icity, and  Mensural,  relating  to  Measur- 
ing,  as  of  Time  into  Periods,  are  cognate 
words.  Current  or  cursive  reasoning 
{mens,  mind)  is  predominantly  the  Femi- 
nine Mode  of  Thought.  Even  Reason  is 
a  word  having  primitively  the  same 
cursiveness  of  meaning;  while  Exact 
'Discrimination  is  the  more  Masculine 
Type  of  Mentation. 

23.  The  latter  set  of  Philosophers  go 
back  for  the  Origins  of  Knowing  to 
Primary  Discriminations  of  the  Forms 
of  Thought ;  Categories,  Laws  of  Asso. 
ciation,  etc.  These  are  Transcendental- 
ists,  not  merely  nor  chiefly  in  the  Popu- 
lar meaning  (Emersonian)  of  that  word, 
but  in  the  German  Philosophical  Sense. 
Every  thing  originates  with  them  in  the 
Laws  which  give  Form  to  the  Given 
Substance,  and  which  are,  therefore, 
logically  prior  to  the  Substance.  This 
Exact  variety  of  Transcendentalism  is 
then  the  Analogue  of  Chewing — the 
chewing  or  "  chopping"  of  Logic. 

24.  It  will  naturally  occur  that  Chew- 
ing is  later  in  fact,  in  the  development 
of  the  Individual  Economy,  than  Suck 
ing,  and  so,  the  contest  for  iiriority 
seems,  at  first  blush,  to  be  settled,  by 
Analogy,  in  favor  of  the  Sucking-process : 
in  favor,  in  other  words,  of  Experiential- 
ism over  Transcendentalism.  But,  on 
reflection,  the  Atomic  Analysis  and  Syn- 
thesis (chemical,  for  instance);  of  any 
Substance,  as  of  the  Primitive  Milk,  is 
seen  to  involve,  in  a  finer  sense,  the 
whole  Process  of   Chewing  or  Eating. 


(1)  "  Recent  British  Philosophy,"  by  David  Masson,  p.  311. 


Ch.  IL]         EXPERIE]STIALISM  ;   trai^sceis-dentalism. 


93 


This  again  seems  by  its  differentiative  ca- 
pacity to  antedate  Substance  itself,  upon 
wbich  it  operates.  We  talk  of  the  Chem- 
ical Process  of  Oxidation,  for  example,  as 
of  a  Corroding  or  eating  ;  and  so  all 
Substance  has  in  it  a  FORM-al  Schema  and 
Process  which  is  logically  prior  to  itself, 
inasmuch  as  the  Substance  could  not  be, 
without  it  as  the  condition  of  its  Being. 
And  so  the  strife  is  renewed  in  the  more 
secret  recesses  of  Being.  We  find  our- 
selves face  to  face,  again,  with  the  prob- 
lem of  the  Egg  and  the  Chicken. 

35.  Mr.  Masson  thus  brilliantly  states 
the  case  in  summing  up,  as  between  Em- 
piricism ("  Experientialism")  and  Tran- 
scendentalism : 

26.  "  Deliberately  I  have  brought  the 
question  between  Empiricism  and  Tran- 
scendentalism to  this  pass,  knowing  what 
will  be  said.  *  What  is  the  mighty  dif- 
ference,' it  will  be  said,  *  between  Em- 
piricism and  Transcendentalism,  if  tJiis  is 
Transcendentalism  ?  Would  Empiricism 
deny  aught  of  what  you  have  here  called 
in  Transcendentalism  to  maintain  ?  If  it 
is  the  sole  difference  between  Transcen- 
dentalism and  Empiricism  that  the  one 
maintains  that  in  every  thing,  or  process, 
there  is  an  a  priori  or  inherited  element, 
necessarily  assisting  to  determine  what 
shall  be  the  history  of  the  thing  or  the 
result  of  the  process,  while  the  other 
maintains  that  this  also,  on  our  mount- 
ing higher  in  the  evolution,  may  be 
resolved  into  experience — if  this  is  all,  is 
it  not  only  the  old  story  of  looking  at 
the  gold-and-silver  shield  from  opposite 
sides,  and  pronouncing  it  golden  or  silver 
according  to  the  side  looked  at  V  Not 
80 ;  I  cannot  think  that  it  is  so.  Send 
Transcendentalism  and  Empiricism  back, 
tugging  with  each  other  on  the  very 
terms  described,  through  all  stages  of  the 
evolution  from  the  present  moment,  and 
at  every  stage  Transcendentalism  is  the 


mode  of  thought  that  keeps  the  jidd,  ichile 
Empiricism  must  still  be  the  fugitive. 
That  is  something.  And  at  the  utmost, 
when  the  Nebula,  or  whatever  else  may 
be  deemed  primordial  and  homogeneous 
in  the  phenomenal  evolution,  is  reached 
and  rushed  through  by  the  two  combat- 
ants, the  pursued  and  the  pursuing,  is 
there  not  a  mighty  consequence  in  the 
ultimate  victory  ?  If  Empiricism,  fugi- 
tive till  then,  can  then  turn  at  bay  and 
conquer,  it  can  only  be  because  its  back 
is  against  Zero,  against  Nihilism,  against 
a  wall  of  absolute  blackness.  If  Tran- 
scendentalism is  still  courageous  and 
sure  of  the  victory,  it  can  only  be  be- 
cause it  sees  in  the  middle  of  the  wall  of 
blackness  a  blazing  gate,  and  knows  it  to 
be  the  gate  whence  the  chariots  issued 
and  issue  of  an  eternal  a  priori.  And 
here  perspective  is  as  nothing.  Wher 
ever  we  stand,  it  is  either  the  wall  of 
absolute  blackness  that  terminates  our 
view,  or  the  blazing  gate  shoots  its  radi- 
ance to  where  we  are  and  move."    (1). 

27.  Mr.  Spencer  has  (at  times,  at  least) 
rightly  if  not  radically  apprehended  the 
Twofold  Order  of  Evolution,  from  the 
stand-point  of  Mind  and  from  that  of 
Matter,  respectively.  His  doctrine  is,  as 
stated,  in  summary,  by  his  disciple.  Prof. 
Youmans ;  That  "  Mind  and  Matter  aro 
alike  inscrutable  in  their  ultimate  na- 
tures ;"  are  manifestations  of  Something 
unknown  ;  "  are  manifestations  of  the 
same  Unknown,  and  are  made  to  seem 
different  to  us  by  belonging,  the  one  set 
to  our  Consciousness,  and  the  other  set 
to  Existence  out  of  our  Conscious- 
ness." (2).  Had  this  distinguished  phi- 
losopher more  radically  comprehended 
this  Dualism  in  the  fountain  of  Legiti- 
mate Philosophy,  he  would  have  ab- 
stained, while  elaborating  his  own  De- 
velopmental Theory,  from  depreciating, 
from  indeed  almost  throwing  contempt 


(1)  "  Recent  British  Philosophy,"  pp.  315,  31T. 

(2)  Christian  Examiner  (New  York),  March,  18GT,  p.  216. 
viewers,  by  E  L.  Youmans. 


Article:  Herbert  Spencer  and  his  Re- 


94 


QUALITATIVE  ;    QUANTITATIVE. 


[Ch.  II. 


upon,  the  Subjective  Method  of  Hegel  (1). 
lie  would  have  sought,  instead,  rightly 
to  penetrate  the  real  Significance  and 
Uses  of  each  Method,  and  to  have  learned 
how  to  integrate  them  instead  of  merely 
substituting  the  one  for  the  other.  This 
last  is  a  procedure  which  pronounces  the 
Partialism  and  Insufficiency  of  his  own 
System.  The  Logic  of  his  own  Premises, 
fibove  stated,  would  be  that  there  must 
exist  two  Orders  of  Evolution  in  the  Uni- 
verse, one  taking  its  departure  from  Mind 
and  Pure  "  Ideas,"  or  from  '  Thought" 
itself,  and  the  other  from  "  the  Things 
thought  of"  (2). 

28.  If,  then,  the  System  evolved  from 
the  pursuit  of  one  of  these  Orders  is  in- 
adequate to  do  the  work  of  the  other, 
the  Integral  Philosopher  will  inquire. 
First,  What  is  the  nature  and  value  of 
the  work  which  it  does  accomplish,  or 
may  accomplish,  when  perfected ;  and 
what,  in  the  next  place,  is  the  Correla- 
tive and  Reconciliative  Harmony  of  the 
two  Systems?  The  Abstract  Mathe- 
matics deal  in  Considerations  logically 
evolved  from  Necessary  or  Axiomatic 
Premises,  millions  of  which  Considera- 
tions never  find  any  practical  applica- 
tions in  the  Actual  World  of  "  Things 
thought  of."  Does  it  follow  that  the 
Mathematics  are,  for  that  reason,  absurd 
and  useless,  or  that  they  must  be  abol- 
ished or  discarded  as  a  Method  of  inves- 
tigation of  the  truth  ;  or  even  that  They 
are  not  of  Infinite,  and  of  the  Governing 
Importance,  within  this  very  Domain  of 
"  Things  thought  of."  Hickok  has  ad- 
mirably discriminated  between  the  two 
Domains  of  Principles  and  Facts  (a.  1-7, 
t.  198,  p.  136).  To  attempt  to  make 
Mathematics  stand  in  the  place  of  Nar 
tural  History,  would  indeed  be  an  error ; 
but  to  exclude  the  Mathematics  from 
Natural  History  would  certainly  be  not 
the  less  so. 

29.  Led  and  authorized  by  such  appre- 


ciation as  Mr.  Spencer  has  actually  ex- 
hibited oi  the  Dualism  in  question,  Prof. 
Youmans  proceeds  in  the  Article  just 
quoted  from  (3),  to  say  that  "  He  (Mr. 
Spencer)  has  been,  ever  since  he  com- 
menced publishing,  an  Antagonist  of 
Pure  Empiricism.  The  Antagonism  was 
displayed  in  his  first  work,  '  Social  Stat- 
ics.' It  was  still  more  definitely  dis- 
played in  his  '  Principles  of  Psychology,' 
where,  in  his  doctrine  of  the  '  Universal 
Postulate'  [Force]  he  contended,  in  op- 
position to  Mr.  Mill,  that  certain  trutlis 
must  he  accepted  as  necessary.  The  Con- 
troversy between  the  two,  pending  since 
that  time,  has  been  recently  revived.  In 
the  'Fortnightly  Review'  for  July  15, 
1865,  Mr.  Spencer  re-asserted  and  re- 
enforced  the  position  he  had  before 
taken,  that,  even  supposing  all  Knowl- 
edge to  be  interpretable  as  having  orig- 
inated in  experience,  there  are  neverthe- 
less certain  truths  which  must  be  accepted 
as  d  priori,  before  the  interpretation 
becomes  possible."  It  is  probably  some- 
where within  the  implication  of  this  last 
sentence  that  Mr.  Spencer  would  find  for 
himself,  although  it  is  not  obvious,  the 
reconciliation  between  positions  like 
those  here  assigned  to  him,  and  other 
explicit  averments  of  his  doctrine,  in 
which  he  seems  to  adopt  the  very  words 
of  Mr.  Mill  in  the  precise  meaning 
which  Mr.  Mill  assigns  to  them ;  for 
example,  as  follows;  In  his  Criticism 
of  the  Classification  of  the  Sciences  by 
Oken,  [allied  to  Hegel],  Mr.  Spencer 
observes:  "It  will  not  be  thought 
worthy  of  much  consideration  by  those 
who,  like  ourselves,  hold  that  Experience 
is  the  sole  origin  of  Knowledge."  (4). 

30.  Mr.  Spencer  makes,  in  the  same 
Treatise  quoted  from  above,  an  admir 
able  discrimination  between  the  Quali- 
tative and  the  Quantitative  Develop- 
ment of  Science  ;  and  wisely  shows  that 
the  Qualitative  is  an  earlier  or  preced- 


(1)  Spencer's  Genesis  of  Sciences.— Tlliistrations  of  Universal  Progress,  pp.  128,  1.^0.  C?)  lb. 

(3)  Christian  Examiner,  March,  18'jT,  p.  213.  (4)  Illus.  of  Prog.,  p.  126. 


Ch.  II.] 


SPEXCER  AND  YOUjIA:^ 


95 


ing  stage  [Infantoid],  as  compared  with, 
the  Quantitative,  which  is  later  and  riper 
[Adultoid],  It  is  this  same  Discrimina- 
tion enlarged  in  application,  which  ex- 
ists as  between  the  Naturo-Metaphysic 
extending  up  to  and  including  Hegelian- 
ism,  as  the  Spirit  of  Nature, — QvuUtative, 
and  Sciento-Philosophy  developed  in  Uni- 
versology,  as  the  Spirit  of  Science, — 
Quantitative  [Adultoid]  (Typical  Table 
the  Universe,  No.  7,  t.  40 j  t.  111). 
Quality  is  again  allied  with  Swbsta?iC6,  and 
Quantity  with  For7?i.  (a.  19,  c.  32,  t.  1 36). 
Substance  is  again,  by  Analogy,  Mono- 
spheric  and  Form  Comparatidc  (t.  0000). 

29.  The  following  are  the  most  X-)reg- 
nant  extracts  from  Spencer  upon  this 
Subject:  "As  we  pass  from  Qualitative 
to  Quantitative  Prevision  we  pass  from 
Inductive  Science  to  Deductive  Scienc^",. 
Science  while  purely  Inductive  is  purely 
Qualitative ;  when  inaccurately  Quanti- 
tative it  usually  consists  of  part  Induc- 
tion and  part  Deduction ;  and  it  becomes 
accuratively  Quantitative  only  when 
wholly  Deductive.  We  do  not  mean 
that  the  Deduction  and  the  Quantitative 
are  co-extensive  ;  for  there  is  manifestly 
much  Deduction  that  is  Qualitative 
only."  [Inexpugnability  and  Over- 
lapping]. "  We  mean  that  all  Quanti- 
tative Prevision  is  reached  Deductively ; 
and  that  Induction  can  achieve  only 
Qualitative  Prevision."  (1). 

30.  "  Moreover  it  must  be  borne  in 
mind  not  only  that  all  the  Sciences  are 
Qualitative  in  their  First  Stages"  [In- 
fancy]— "  not  only  that  some  of  them,  as 
Chemistry,  have  but  recently  reached 
the  Quantitative  Stage — ^but  that  the 
most  advanced  Sciences  have  attained  to 
their  present  power  of  determining 
Quantities  not  present  to  the  senses,  or 
not  directly  meas\irable,  by  a  slow  pro- 
cess of  improvement  extending  through 
thousands  of  years."  (2). 

31.  Qualitative  and  Quantitative  are 


recognized  above  (a.  28,  c.  32,  t.  136), 
as  Infantoid  and  Adultoid,  respectively 
(c.  24,  t.  136).  This  was  done,  however, 
provisionally,  and  as  true  only  by  an 
Echo  of  xinalogy.  Really  and  radically 
all  the  Quantitative  Science  now  known 
{prior  to  Universological  bases),  though 
Deductive  in  a  sense,  is  so  only  in  a  frag- 
mentary way ; — not  as  Absolute  De- 
duction from  d  priori  Principles  of  Uni- 
versal Application.  Hence  it  also,  in  its 
totality,  is  only  an  Adultoid  phase  of  the 
Infantismus  of  Science,  and  does  not  per- 
tain at  all  to  the  Proper  Adultismus  of 
Human  Knowledge.  It  is,  in  turn,  a 
Subdominant  Deductive  or  Deductionoid 
Domain  of  the  Inductionismus,  in  the 
same  manner  as  the  Inductionismus  en- 
tire is  a  Subdominant  Domain  of  the 
Proto-Societismus,  as  shown  above  (c. 
42, 1. 136). 

32.  It  is  not,  in  other  words.  Quantity, 
even  with  all  its  External  Exactness, 
which  is  the  true  Fountain  of  Universal 
Deduction ;  but  the  Spirit  of  Quantity 
in  the  Universal  Logic;  the  Metaphy- 
sics of  the  Mathematics ;  the  Common 
Fountain  of  Sciento-Philosophy.  This  is 
then  allied  with  Mind  ;  with  the  Logical 
Order  ;  with  a  more  rigorous  a  priori 
than  that  of  Hegel  even ;  and  with  the 
true,  and  at  this  day  incipient,  Universo- 
logical Development  of  Human  Knowl- 
edge;—destined  to  be  reached  after  the 
Inductive  Career,  though  foreshadowed, 
prior  to  it,  by  the  Kantean  and  Hegelian 
Metaphysic  and  Logic. 

33.  Obviously  then  the  criticism  of 
Prof.  Youmans,  in  which  he  is  joined  by 
the  Positivists  generally,  of  the  Doc- 
trine that  "  Unity  must  be  found  in  the 
Equipoise  and  Dynamic  Correlation  of 
Being  and  Thought,  which  are  welded 
into  one  in  the  act  of  Knowledge  itself," 
loses  its  point,  as  against  the  New 
Metaphysic.  "Pray,"  he  says,  "what 
Unification  of  Fragmentary  Knowledges 


(1)  Genesis  of  Science. — ^Illustrations  of  Universal  Progress,  p.  122. 


(2)  lb.,  p.  123. 


96 


THE  UIS^iriOATION   OF   K^^OWLEDGE. 


[Cn.  II. 


lias  ever  been  accompiislied  by  that 
recipe  ?" — "  The  old  file  at  which  Meta- 
physicians have  been  gnawing  these 
thousands  of  years ;  and  which  will 
probably  continue  as  sharp  as  at  fifst,  so 
long  as  this  species  of  mental  enterprise 
continues,"  (1).  As  rightly  ask  depreciat- 
ingly ;  what  Manly  work  did  the  infant 
ever  accomplish  ?  The  Exact,  basic  Uni- 
Jication  of  All  Knowledge,  through  this 


Method  carried  still  higher,  is  the  An- 
swer which  Universology  proposes  to 
offer  to  this  inquiry. 

36;  It  is  by  Anticipation  that  these 
Abstrusities  have  been  introduced  here. 
The  Subjects  need  not  be  deeply  con- 
sidered by  the  reader  or  student,  as  yet. 
Their  Ultimate  and  Complete  Solution 
will  depend  upon  the  treatment  of  the 
theme  of  the  Text. 


(1)  Christian  Examiner,  March,  1867,  p.  206. 


CHAPTER     III. 


Text.  The  Grand  Serial  Law  of  Distribution,  p.  93.  Primary  Analogical  Distribntions  of  Mind 
and  of  Universal  Being,  99,  103,  104  The  Nattjeal  and  the  Logical  Okdees,  100.  Mathemat- 
ics the  Formative  Priiciple,  101,  102.  Analogy  of  Matter  and  Feeling,  102,  117,  Meaning  of 
Analogy,  105 — Fourier,  Oken,  Emerson,  106— Swedenborg,  111.  Scientific  Analogy,  in  tlie  Uni- 
versological  sense,  defined,  111-116.  Is  the  Basis  of  Universology,  110.  Feeling,  Intellect,  Conation, 
resumed,  117,  118.  Hegel,  Oken,  Schmidt,  119.  Comparative  Anatomy — Richard  Owen,  120.  Kanr, 
Chalybaiis,  Arthur  Young,  121,  123.  Mathematics  the  Neutral  and  Judicial  Domain,  127.  Hickok, 
Spencer,  the  Old  Greeks,  do.;  no  danger  that  a  Universological  discovery  should  be  the  end  of 
Progress,  127,  128.  The  Orderly  Beginning,  on  the  contrary,  of  Rational  Progress,  129,  130,  132. 
The  Tliree  Several  Drifts  of  Progression,  as  Scientific  Method,  Anticipatory,  Inductive,  Deduciive, 
130-132. 

Hegel's  claim  to  Universality,  133.  Such  claim  not  irreverent — Hickok.  Matter,  Mathematics, 
and  Spirit  not  properly  Principles,  134.  Tiikee  PaiMOUDiAL  Prixciples  to  be  anticipative,  135. 
Trinity  in  Unity,  do.  Illustrations,  136.  The  Beginning  of  Universal  Scientific  Deduction,  do.  These 
Piinciples  derivable  from  Mathematics,  137.  Comte  cited,  do.  The  Number  Three,  haw  established 
as  governing,  139.  Numbers  One,  Two  and  Tukee  the  Heads  of  the  Numeral  Series,  141,  153.  The 
Three  Primitive  Laws  of  Universology,  UNISM,  DUISM  and  TRINISM  stated  and  defined,  143-146- 
The  Outworking  of  Universal  Being  thence,  146.  A  true  and  legitimate  Deductive  Method  results, 
147.  UNISM,  DUISM  and  TRINISM  further  defined,  148.  Differeutiatiou  and  Integration,  149,  150. 
Synstasib,  Analysis,  Synth fsis,  151. 

The  Three  Principles,  Unism,  Duism  and  Teinism,  not  mere  methods  of  our  own  Tliinking,  152. 
ONE,  Two  and  TiUiEE  belong,  still,  to  a  single  class  of  Numbsi-— the  Cardinal  Series,  153.  Scientific 
Supremacy  of  the  Cardinal  Numbers  over  tlie  Ordinals,  the  Fractions,  etc.,  154.  Indeterminate  Nu- 
meration, One,  Many,  All,  Kant's  use  of  this  series  of  Number,  155.  The  Echosophists  err  in 
wholly  overlooking  it,  156.  First,  Second  and  Thiud,  Analogy  of,  with  Order  or  Procedure,  157. 
The  Ordinal  Numbers  and  Series,  153.     Halves,  Tuieds,  Fouetus,  etc.,  do. 

The  Oppositeness  or  Polae  Antagonism  of  One  and  Two,  160 ;  Nevertheless,  inaepnrahhj  united, 
161 :  Whence,  Inexpugnauility  of  Pkime  Elements,  163.  Transition  to  the  general  consideratioa 
of  Number  and  Form,  as  at  the  foundations  of  the  true  Philosophy,  163. 

Tables.  No.  9,  The  World  and  Mind  distributed,  p.  99.  No.  10,  Universal  Being,  104.  No.  11,  The 
Elementisraus  and  the  Elaborismus,  1(»5.  No.  13,  Synstasis,  Analysis,  Synthesis,  151.  (Commentary, 
pp.  145-163.) 

Ziist  of  Diagrams.    No.  4,  Induction  and  Deduction  illustrated. 

Commentary .  Sympathy  of  One  and  Three,  Love  and  Will,  p.  100.  Symbolism  of  the  parts  of  the 
Body,  102.  One  and  Two;  the  Sum,  103.  Language,  Grammar;  Substance,  Form,  Movement; 
Station  or  Rest,  Elementismus  and  Elaborismus,  The  Canon  of  Criticism,  104^108.  Analogy  in  Ele- 
ments, 112.  Descartes  and  Richard  Owen,  121.  Perennium,  Millennium,  Oneida  Perfectionists, 
131 .  The  "Within  and  The  Without,  do.  Comte's  Hierarchy  of  the  Sciences  stated  by  J.  Stuart 
Mill,  138-144.  Unism,  Duism,  Tri-ism,  Triunism,  Trinism,  Trinisma,  145.  Inclusion  by  Unism, 
Duism,  and  Trinism  of  all  prior  Systems  of  Philosophy,  162  and  163  (Table  1).  Justification,  explana- 
tion and  illustration  of  these  Terms,  164-163 ;  —especially  from  movable  Types,  in  printing,  166. 

Jinnotatlon.  Swedenborg's  exposition  of  the  meaning  of  the  term  Correspondences,  with  illustra- 
tions, pp  111-122:— Man  a  Heaven  and  a  World  in  miniature,  112  ;  The  Grand  Man,  114;  Residents 
in  the  different  members  and  organs  of,  115;  Correspondence  of  the  Spiritual  and  the  Natural  Mind, 
Causes  of  Beauty,  117  ;  three  Heavens  and  three  Kingdoms,  118;  Divine  Order  defined,  119;  Ani- 
mal Analogues  of  character,  120.  Vegetable,  do.  Other  statements  of  Analogy  :  George  Herbert, 
"Walt  Whitman,  Festus,  123.  Facta  distinguished  from  Principles,  etc.  ;  Hickok's  Rational  Psy- 
chology, 136-144.  Obsebvational  and  Analytical  Geneealizations,  144.  Synstasis,  Analysis, 
Synthesis— Swedenborg  (Table  1,  p.  145). 

Unism,  Dtjibm  and  Teinism,  with  UNrvEssoLOGT,  the  re-discovery,  re-statement,  and  enlarge- 
ment of  the  Pythagorean  doctrine  of  Numbers,  146.  Prof.  Ferrier's  statement  of  the  doctrine  of 
Pythagoras,  146-159.  Philosophy  defined  as  the  pursuit  of  Truth—Ferrier,  146.  Truth  of  two  kinds. 
Absolute  or  Universal,  and  Relative  or  Particular,  147.  Reason  the  Universal  Faculty,  149.  Further 
SLatemout  of  the  true  nature  of  Philosophy,  do.     Philolaus  and  Aristotle,  150.      The  Ionic  Phiioso- 


98  THE  UXITAPwY  LAW.  [Ch.  III. 

phers,  151.  Number  the  true  Universal,  151,  153.  How  Number  can  be  said,  ■vrith  the  Pythagoreans, 
to  be  the  Substance  of  things,  152  ;  Number  an  Object  of  Reason,  not  of  Sense,  do.  The  Unlimitkd, 
The  Limiting  and  The  Limited,  153,  154.  Every  thing  and  every  thought  a  Conciliation  of  Coxtea- 
EIE8,  which  is,  therefore,  the  Norm  or  Model  of  all  Existence,  do.  Plato  on  Pythagoreauisin  ;  the  i)tras, 
the  apeiron  and  the  mikton,  do.  Aristotle,  the  mesotes  or  "  the  golden  mean,"  154.  The  Limit  and  the 
Unlimited  the  two  Elements  which  go  to  the  constitution  of  every  thing,  do.  The  two  distinguishable, 
butnot  separable,  155,  The  Monas  and  the aomtos  duns,  defined  and  explained,  do.  (The  One  and  the 
Many)— Ferrier,  155, 15G  (See  Note).  Monad  and  Duad,  15T.  Construction  of  a  Solid,  on  Pythagorean 
Principles,  157.  The  Eleatics — The  One  and  the  Many — Xenophanes,  15S.  The  Spirit  of  the  Mathe- 
matics the  Ultimate  Reconciler,  IGO.  Parmenides,  Being  and  Not-Being — Tiie  Becoming,  160. 
Koinilogicism  and  Idiaphronecism,  161.  Ethics,  163 ; — The  Universological,  163.  Homoiomeria, 
104  The  Sophists;  Socrates;  Virtue;  Sense  emA.  Reason ;  Point  and  Line,  165,  16S,  173.  Thought 
defined— Ferrier,  160.  Reviewed,  167.  Aebitbism,  Logicism,  (1  +  2 ;  2  +  1),  168.  Thought  free. 
Sense  compelled,  168.  Evolution  in  Time,  in  Space,  16J.  Thought  regenerates,  163, 170.  Right- 
eousness, 169.  Plato — Ideas,  169.  Self-Consciousness— Ferrier,  109.  True  Sympathy,  Sociability, 
etc.,  169.  Ghost-lines,  Analogue  of  Spirit ;  Level  and  Straight  of  "  The  Spieit  of  Tuutu,"  170. 
Mission  of  Christ,  what,  170.  Spirit  of  Truth  predicted  by  Christ  as  a  Higher  Gospel,  171.  ^Vhat 
it  will  do.  111.  Abolition  of  Mystery,  Babylon,  171,  172.  The  Plagues  of  the  Apocalypse  on  the  Old 
Order,  172.  Triumph  of  Logicism  over  Arbitrism,  173.  Swedeuborg,  Tulk,  James ;  Intellectual 
Revelation,  173.  Measure  of  a  Mau,  of  an  Angel,  173.  Axioms  denied,  and  affirmed,  174.  Christian 
Theology,  1T4. 


137.  It  has  been  gradually  becoming  obvions,  in  the  course 
of  the  two  preceding  chapters,  that  there  must  be  some  funda- 
mental DiSTEiBUTiON  of  Ideas,  or  Principles,  or  Entities, 
which  underlies  all  fecial  Distributions,  and  which  has  in 
^Y5eZ/' the  power  of  unifying  or  integrating  tJiem  all;  some 
Unitaey  Law,  under  wTiich  All  Sciences  and  All  Branches 
of  Knowledge  shall  he  arranged  and  shown  to  haw  ceetain 
Definite  Relations  to  each  other.  Such  Governing 
Principle,  or  Grand  Serial  Law  of  Distribution,  must  be 
found  to  apply,  not  singly,  to  the  Mind,  or  to  Society,  or  to 
Language,  or  to  Music,  or  to  any  one  of  the  Single  Depart- 
ments or  Domains  of  the  Universe,  but  to  the  entire  World, 
or  to  the  Universe  itself,  as  well  as  to  each  smaller  Department 
of  the  Universe,  and  so  to  form,  in  its  ulterior  development,  a 
veritable  UNIVERSOLOGY,  or  SCIENCE  OF  THE  UlSTI- 
YERSE. 

138.  Taking  our  departure  agaiu  from  the  Sphere  of  Mind, 
let  us  recall  the  distribution  of  it  by  the  Metaphysicians  into 
1.  Knowing  ;  2.  Feeling  ;  3.  Conation  (The  Will).  Fourier 
has  furnished  a  corresponding  Cosmical  Distribution  of  what 
he  regards  as  the  Principles  of  Being,  which  is  far  more  com- 


Ch.  Ill] 


TABULAE  PAEALLELS. 


99 


preliensive  than  tliat  wliich  Comte  derives,  as  we  have  already 
seen,  Sociologically,  from  the  same  Metaphysical  Principles. 
The  following  is  the  distribution  of  Fourier : 

3.  Spieit  ;  The  Active  and  Motic  (or  Moving)  Principle. 

2.  Mattee  ;  The  Passive  and  Moved  Principle. 

1.  Mathematics  ;  The  Neuter  and  Regulative  Principle. 
The  Total  Human  Being,  not  the  Mind  alone,  is  then  composed, 
according  to  him,  of  Three  Corresponding  so-called  Princi- 
ples, as  shown  below : 

3.  The  Passioits,     Active  and  Motor  Principle. 

2.  The  Body.     Passive  and  Moved  Principle. 

1.  Intelligence.     Neuter  and  Regulative  Principle. 
Tlie  following  Table  will  present  these  several  distributions  in 
their  striking  and  important  parallelism  with  each  other. 

Fourier— The  World. 

3.  Spieit. 
2.  Mattee. 
1.  Mathematics. 
To  these  are  to  be  added  Comte' s  Distribution  of  the  Elements 
of  Humanity  in  Society,  as  follows  : 

3.  Action.    {Dynamique.) 
2.  Affection  or  Sentiment. 
1.  Intelligence. 
139.  Swedenborg,  omitting  the  Body  and  the  merely  sen- 
suous part  of  the  Mind,  which  repeats  the  Body  within  the 
Mind — ^the  Senses — ^had,  contemporaneously  with  Kant,  dis- 
tributed the  whole  Mind,  not  in  a  Threefold,  but  in  a  Twofold 
manner,  thus : 

2.  Th  :  Will,  (=  Conation). 

1.  The  Undeestanding,        (=  Knowing). 
But  he  accompanies  this  with  another  Twofold  distribution, 
into  1.  Love,  and  2.  Wisdom,  as  previously  noticed,  which 
he  regards  as  substantially  identical  with  the  former — Love 
and  T7ie  Will  coinciding  or  being,  according  to  him,  virtually 


Tlie  IletapTiysidans. 

3.  Conation. 
2.  Feeling. 
1.  Knowing. 


Fourier — Man. 

3.  The  Passions. 

2.  The  Body  (Senses). 

1.  The  Intelligence. 


100    ^  KAI!^T  A^B  SWEDENBOEG.  [Ch.  III. 

Synonymous ;  and  so  of  Wisdom  and  the  Understanding.  It 
is  obvious  enougli,  however,  that  the  *'Love"  of  Swedenborg 
is  the  ''Feeling"  of  Kant.  It  is  confounded  mth  The  Will, 
only  as  Extremes  meet,  and  in  accordance  with  a  certain  in- 
timate relation  which  will  be  hereafter  explained  as  existing 
between  them  as  the  two  Extremes  of  the  Natural  Scale  of 
these  Faculties.  The  following  addition  to  the  Table  will  then 
introduce  the  Harmony  of  this  distribution  with  the  others 
above  exhibited : 

Kant.  Swederiborg. 

«    ^  (  ^^'^^  (Determina-      „  ^ 

3.  Conation  i  ^^    .  ^^     ^        3.  The  Will. 

( Desire,      [tion). 

2.  Knowing.  2.  The  Undeestanding— 

1.  Feeling.  1.  Love.  [Wisdom. 

It  is  the  latter  Order,  in  which  Feeling  is  numbered  One  (1), 
and  Knowing  Two  (2),  which  is  ilie  Natueal  Oedee.  Tlie 
Eeverse  Order  (1.  Knowing,  2.  Feeling) — so  employed  in- 
stinctively by  the  Metaphysicians,  hecause  they  are  Logicians 
—is  The  Logical  Oedee  (t.  28).  The  One  (1)  and  the  Theee 
(3)  of  the  l^atural  Order,  are  intimately  related  and  easily  con- 
founded with  each  other.  This  is  the  point  which,  as  I  have 
just  said,  will  be  explained  farther  on.  Hence  Swedenborg 
has,  by  a  natural  tendency,  but  yet  somewhat  erroneously, 
treated  Love  and  the  WiU  as  virtual  Equivalents,  (t.  899). 
c.  1,  2. 


Commentary  t,  139,  1.  The  subsequent  explanations  of  the  Confluent 
Tendency  of  "  Love"  and  "  WiU"  (Feeling  and  Conation)  promised  in  the  Text, 
relate  to  the  Sympathy  existing  between  the  Number  One  (1)  and  the  Number 
Three  (3),  as  both  of  them  Odd  Numbers,  as  beginning  and  terminating  each 
Natural  Trigrade  Scale,  and  as  conjointly  contrasted  with  the  Middle  Term, 
the  Typical  Even  Number  Two  (2).  Without  awaiting,  however,  this  more 
technical  Exposition  (t,  898),  it  will  throw  light  on  the  subject  to  observe  here 
that  "  Love,"  as  an  Emotion,  is  Feeling  in  its  finer  essence,  and  so  stands  repre- 
sentatively for  that  whole  Department  of  Mind,  down  to  the  Senses  and  the 
most  external  and  fleshly  lusts,  on  the  one  hand,  while  on  the  other  it  ascends, 
at  the  other  extreme  of  the  Scale  of  Mind,  to  the  highest  Sanctities  of  the 
Soul,  mingling  with  the  Will,  and  becoming,  as  it  were,  one  with  it. 


Cn.  III.]  THOUGHT  TBAlvrSLATED  IJ^TTO  MATTEE.  101 

140.  The  largest  or  most  truly  Cosmical  of  these  Distribu- 
tions is  that  of  Fourier  relating  to  the  World.  By  the  term 
Mathematics  he  intends  far  more  than  the  Calculus.  He 
means  to  signify  all  that  the  Old  Greek  Philosopher  means 
when  he  affirms  that  ''  God  geometrizes'^ ;  all  that  the  Metaphy- 
sician means  by  the  Logic  of  Being ;  and  Tiaguely^  in  addition, 
all  that  I  intend  specifically  by  Sciento-PhiLosophy.  This  is 
Form,  in  the  large  sense  of  that  term  (t.  Ill),  impressed  upon 
Matter  as  the  Substance  of  Being.  Forms  (of  Thought)  are 
again  Ideas,  The  Greek  word  eidos^  whence  we  have  the 
word  IDEA,  meant  originally  Form,  and  nothing  more. 

141.  This  idea — called  here  MatJiematics — is  manifestly 
an  extension  of  Knowing^  Intelligence^  or  Ideas,  the  ordi- 
nary attributions  of  Mind,  into  the  Universe  at  large, 
in  the  sense  of  being,  not  then  the  same  thing  indeed  as 
Knowing,  but  a  Correspondential  Principle,  Element,  or 
Attribute,  in  the  Universe  at  large,  the  other  and  larger 
Domain.  It  is  an  Analogue  or  Type,  that  is  to  say,  of 
Knoioledge  or  Intelligence,  inasmuch  as  it  {the  MatJiema- 
tics) is  The  Vo^^i-ative  and  Regulative  Element  of    Uni- 


2.  While,  therefore,  the  discriminations  of  Sweclenborg  are  somewhat  less 
accurate  than  that  of  Kant,  they  embody  the  Spirit  of  the  whole  truth  of  the 
Subject,  and  furnish  even  a  broader  Generalization, — reducing  the  Mind  to  a 
twofold  instead  of  a  threefold  First  Division ;  but  the  threefold  distribution  of 
Mind  is  restored  by  Swedenborg  in  what  he  denominates  the  Natural,  the 
Spiritual  and  the  Celestial  States  or  Degrees  of  the  Mind,  respectively;  and 
Tulk,  the  boldest  and  most  original  of  the  Commentators  on  Swedenborg,  in- 
cidentally restores  the  harmony  of  Swedenborg  with  Kant,  when  instead  of 
Love  and  Wisdom,  or  the  Will  and  the  Understanding,  he  discriminates 

1.  The  Senses,  2.  The  Intellect,  and  3.  The  Will. 

The  following  (Commentated)  Epitome  of  Spencer's  Distribution,  or  Modifica- 
tion rather  of  the  Kantean  Distribution  of  the  Mental  Constituents  will  help 
to  coordinate  these  several  Classifications : 

8.  Volition     (Will,  Conation). 

2.  Cognition  (Undekstanding,  Knowing,  Wisdom). 


1.  Feeling      \  Amotions  (Love,  etc.) 
(  Sensations  (The  Senses). 


(1). 


(1)  Review  of  Bain  on  the  EmotiotiB  and  the  Will.    IlIustrationB  of  Universal  Progress,  p.  820. 


102  ANALOGY.  [Ch.  III. 

versal  Being,  precisely  as  Knowing  is  the  Fo'B.^-ative  and 
I^egulative  Element  of  Mind. 

142.  In  tlie  same  manner,  Matter  [Substance]  is  tlie  Cosmical 
Analogue,  within  the  World  of  Feeling,  or  of  "  Love^'^  as  this 
term  is  used  by  Swedenborg,  within  the  Mind,  and  iinally, 
Action,  or  Spirit,  as  the  Active  Element  of  Universal  Being, 
is  the  Cosmical  Analogue  of  Conation— Will  and  Desire- 
in  the  Mind.  Conation  is  from  the  Latin  conari,  to  put  foeth 
exertio:n'S,  to  endeayoe  to  act. 

143.  In  other  words,  Mathematics  is  the  Form,  and  Matter 
the  Substance  [or  Material]  of  Universal  Being  ;  and  Spirit, 
producing  Action  or  Movement,  is  the  indwelling  reality  of 
Existence  which  is  the  resultant  of  the  two  Elementary  Fac- 
tors—i^/^e  Form  and  the  Substance;  precisely  in  the  same 
manner  as  Knowing,  or  Intelligence,  is  the  i^<9r??^-Element,  as 
Feeling,  Affection,  or  ^^  Lom,^'^  is  the  Substance-YXQ-m^ui, 
within  the  Mind,  and  as  Will  is  the  indwelling  reality  or  per- 
sonality of  that  Mental  Existence  which  manifests  itself  in  the 
Exertions  and  Movements  of  the  Mind.  This  Echo  or  Corres- 
pondence in  different  Domains  is  what  is  meant  by  Analogy. 
c.  1-8. 


Commentary  f.  143.  1.  The  observant  reader  will  notice  that  Spirit  is 
here  put  as  representative  of  Movement  ,  while  yet  Spirit  is  itself  represented 
by  the  Breath  (and  the  AtmospTiere),  as  heretofore  shown  (c.  8,  t.  9)',  and  while 
the  Right-hand  has  been  given  as  the  representative  of  Movement  and  Power 
(t.  42) — ^in  the  Constitution  of  the  Individual  Human  Body. 

2.  The  relation  of  these  different  emblems  is  this :  The  Breath  is  uttered  or 
thrown  out,  and  hits  or  acts  upon  objects,  as  well  as  the  Hand.  The  Breath  or 
the  Wind  (the  Moving  Air,  Spiritoid  iloics  ;  and  the  hand  gives  a  hlow.  Christ 
said,  "  The  wind  hloweth  where  it  listeth,  and  ye  hear  the  sound  thereof,  but  ye 
cannot  tell  whence  it  cometh,  nor  whither  it  goeth  ;  so  is  every  one  that  is  bom 
of  the  Spirit ";  that  is  to  say,  bo  is  the  action  of  the  Spirit  upon  him.  To 
utter  the  Sounding  Breath,  which  is  the  Voice,  forcibly,  is  to  bawl,  which 
despite  the  orthography  is  the  same  word  as  hall,  the  ordinary  missile  or  thing 
sent,  and  made  to  do  execution,  and  so  to  express  Action. 

3.  The  Breath,  as  Speech-Utterance,  is  then,  one,  and  a  higher  and  finer 
representation  of  Movement  than  the  Hand,  though  not,  for  the  same  reason, 
BO  obvious  and  basic  a  type.  The  one  may  therefore  be  put  for  the  other. 
Besides,  the  flash  of  vital  energy  along  the  nerves,  in  putting  the  hand  in  move- 


Ch.  III.]  THE  COMMOIf  CONSCIOUSNESS  ;    CHAOS.  103 

144.  In  this  manner,  therefore,  an  Analogy  is  established 
between  the  Mind,  with  its  threefold  Subdivision  above  the 
Common  Consciousness,  and  the  Universe  at  large,,  with  its 
threefold  Subdivision,  above  the  Common  Chaos  in  which  all 
Elements  are  confusedly  combined.  The  Common  Conscious- 
ness in  the  Mind  and  the  Chaotic  Aggregation  of  the  Elements 
in  the  World  at  large  again  repeat  each  other  analogically, 
(Tab.  3,  t  27).  

ment,  is  again  most  naturally  and  primitively  conceived  of  as  an  Atmospheric 
Current  so  directed ;  as  when  we  speak  of  a  Spirited  Blow,  or  of  a  ^^m^^^  Action. 
Later,  or  when  more  scientifically  aided  in  the  Selection  of  our  Analogues,  we 
assimilate  the  motic  nerve-energy  to  a  current  of  Electricity ;  but  this  is  only, 
popularly  considered,  a  finer  essence  of  the  Air. 

4.  It  results  from  this  explanation  that  all  the  Members  of  the  body  are,  in 
turn,  and  in  some  degree,  emblematic  of  Spirit,  and  of  Movement,  respectively ; 
Also  Function  and  Gesture  are  so  (t.  44) ;  but  the  Right  Hand  and  the  Breath 
are  pre-eminently  so.     This  is  the  Principle  of  Meke  Prepondekance  (t.526). 

5.  By  attention  to  the  Typical  Tableau  (Dia.  2,  t.  41)  it  will  be  seen  that  the 
word  Action  is  interposed  between  the  Hand  armed  for  Execution,  and  the 
Breath.    It  has  its  application,  as  may  now  be  understood,  to  either,  or  to  both. 

6.  It  is  indeed  only  in  the  Primitive  or  Naturismal  Aspect  of  the  Subject  that 
it  is  the  Right  Hand,  rather  than  the  Left,  which  represents  Action.  In  the 
Natural  or  Untrained  Condition  of  the  body  the  Man  rests  upon  the  Left  Foot, 
as  his  Pivot  of  Position^  and  deals  his  Uow  with  the  Right  Hand  or  Fist.  All 
this  is  reversed,  in  "  Scientific^''  Boxing,  in  which  the  Uow  is  dealt  with  the  Lett 
Hand.  This  is  the  Terminal  Conversion  into  Opposites  (t.  83)  which 
occurs  in  passing  from  Naturism  to  Scientism,  or  from  the  Naturismus  to  the 

^cientismus  (c.  3,  4,  t.  43) — that  is  to  say,  in  this  case,  from  an  Untrained  Con- 
dition into  and  under  the  Exact  Laws  of  Training.  Natural  Aspects  govern, 
however,  in  a  Primary  Presentation  of  a  subject. 

7.  As  Spirit  is  involved  in  Action,  and  as  the  Breath  accordingly  accompa- 
nies the  Hand  in  the  Symbolic  Representation  of  Movement  as  universally  con- 
sidered—justifying this  Intuition  of  Fourier ;  so  the  Mathematics  {MatJiesis) 
accompanies  the  Featuring  of  the  Head  and  Face  (Compare  Lat.  Forma^  Form  ; 
and  Farm-ositas,  Beauty— depending  on  the  Features),  and  also  the  Anatomical 
Cut-up  of  the  Body  in  the  Symbolism  of  Form  ;  and,  finally,  Matter  accom- 
panies the  Blood,  Plasmas,  and  Sulstances  of  the  body,  in  the  Symbolism  of 
Substance.     Pus  has  been  instinctively  named  "  Matter."     (t.  42). 

8.  The  Number  Two  (2)  is  the  mrtual  Basis  of  the  whole  of  Mathematics. 
Some  Arithmeticians  refuse  to  consider  One  (1)  as  a  Number.  More  properly 
speaking,  it  is  not  a  Sum.  Two  (2),  the  First  Sum,  is  the  simplest  Form  of 
Division,  its  included  Units  being  divided  even  before  it  is  a  Sum  ;  and  Division 
by  Thought-Lines  or  Real  Lines,  is  the  Essence  of  Form.  Two  (2)  is  to  Form 
what  One  (13  is  to  Substance. 


104 


BEING — COIS-CEETOID  ;  LA]N"GUAGE. 


[Ch.  III. 


The  following  Table  is  a  resume  (and  in  a  sense,  a  cor- 
rective) of  the  preceding  Discriminations,  and  will  add  a  new 
degree  of  lucidity  to  our  examination  of  the  Subject. 

T.A.BIJEJ    lO.    c.  1-10. 

UNIVERSAL     BEING. 

[Elaborated.]     (t.  145.) 


'' 

Q  ^ 

I 

or 

Rest. 
(Adj.  Statk 

.  SPACE. 

[CO-EXIBTENCES]. 

2.  MIND. 


L  MATTEE. 


TIME. 

[(CO-)SEQtrENCE6]. 


2.  KNOWING,  "Wisdom,"  Reflection,  Under- 
standing, Intellect,  In-FouM-ation,  Intelli- 
gence. 


1.  FEELING, 

Bions." 

EXISTENCE. 


Love,'^  Affection.    "The  Pas- 


'2.  FORM,      Reflecting  facets,   or    Surfaces—- 
mirror-like — and  Determining  Lines;   At- 

TKinUTOID. 

SUBSTANCE.  Embodied  Masses,  and  Rep- 
resentative Centres,  Things,  Beings  ;  Suu- 
JECTOID,  as  opposed  to  Attributoid. 


h  CONATION 

"  Win." 


MOVEMENT. 


145.  Hence  it  results  that  a  more  Fundamental  Distribu- 
tion of  Universal  Being — prior  to  all  that  has  been  stated  or 
shown — is  into  Three  Sets  of  Discrimination,  cutting  each 


Coimnentary  f.  144,  145,  1.  Language  is  a  Mirror  and  Type  of  the 
Universe,  and  is  itself  an  Echoing  or  Corresponding  Universe, — ^in  such  a  sense 
that  the  Grammatical  Analysis  and  Distribution  of  Language  is  a  perfect  Guide 
and  Model  for  the  larger  Analysis  and  Distribution  such  as  that  which  we 
are  now  instituting  of  the  Entire  Universe.  Universology  is,  in  other  words, 
THE  Gbammar  op  THE  UNIVERSE,  OT  the  Key  to  its  Construction. 

2.  In  the  Radical  Analysis  of  Language,  Matter  is  represented  by  the  Body 
of  Speech,  or  by  the  Sounds  and  Words  of  which  Language  is  composed,  irre- 
spective  of  their  Meaning — as  when  we  hear  an  Unknown  Tongue.  Universal 
Mind  is  then  represented  by  the  Meaning,  Sense,  Ideas,  in  other  words,  by  the 
special  quantum  of  Mind  conveyed  by  this  Body  of  Speech  ;  as  for  instance,  in 
the  definitions  of  the  words.  This  is,  then,  the  Matter-and-Mind  Discrimination 
in  Language  corresponding  with  the  same  Discrimination  in  respect  to  the  Uni- 
verse at  large,  the  Matter  and  Mind  of  the  Table  in  the  Text. 

3.  The  other  Distribution  (Secondary)  into  Substance  and  Form  finds,  in 
the  Domain   of  Language,  its  Analogue  in  the    Parts   op   Speech,    thus: 


Ch.  Ill]         ELABOEISMUS  ;   ELEMENTISMUS.     LAI^GUAGE.  105 

other  as  it  were  at  Eight  Angles,  or  each  bisecting  all  the 
others,  as  shown  in  the  following  Table,    c.  1-11. 

T  ^  B  IL.  E      11.      c.  1-10 

I.    THE    ELABOKISMUS. 

{2.  MOTTO'S— Contained  in  TIME.  1  Conditioning   Matteb  and     Mind 

V       in  respect  to  Sxti^stance  and 
1.  STATION  (Rest)— Contained  in  SFACE.      )         Fokm. 

C  2.    FORM,   Adjected,  or     Pertaining  Concretely  as   Attributes  and  Accidents,  to 
n     I  Substantive   Things. 

I  1.    SUBSTANCE,    Concretely  contained  in  Substantive  Objects  or  Things. 

{2.   MIND,  Aggregate  of  Individual  Minds. 
1.   MATTER,  Aggregate  of  Objects  or  Things. 


wg 


S       9 


M 


II,    THE    ELEMENTISMUS. 

All  of  the  Above-represented  Discriminations,  Abstracted  as  PURE  ELE- 
MENTS  and  CATEGORIES  OF  BEING ;  Conceived,  as  it  were,  out  of  Space 
andffi'ime,  as  tub  Principles  of  Things.  The  Loqical  and  Mathematico- 
LoGiCAL  Domain,   Philosophic  and  Sciekto-Philosopuio  Basts,    c.  10. 


146.  Let  us  endeavor,  before  proceeding  farther,  to  obtain  a 
clearer  understanding  of  what  is  really  meant  by  Ais^alogy, 
as  that  term  is  now  about  to  be  applied  as  a  new  Element  of 
Science — ^the  basic  Element  in  fine  of  All  Science  when  Science 
shall  be  rightly  conceived  or  apprehended. 


I 


Siibstance  is  represented  by  Substantives  together  with  the  Substantive 
Verb  (to  be).  These,  or  the  Corresponding  Things  and  Beings  in  the  Real 
Universe,  are  Substantoids  (or  Substantivoids),  and  their  Domain  is  the  Sub- 
btantismus.  Form^  on  the  other  hand,  is  represented  somewhat  variously,  by 
all  the  Remaining  Parts  of  Speech — Adjectives,  Prepositions,  Conjunctions, 
etc. — except  the  Participles,  and  the  Verbs  denoting  Movement  (in  Tense  or 
Time)  compounded  of  Participles  and  the  Substantive  Verb.  Adjectives  corres- 
pond with  the  Faces,  Facets,  Aspects  or  Reflects  of  Objects  or  Things  in  the  Real 
World  ;  Prepositions  with  their  Connections  or  Relations,  etc.  Tliese  are  conjointly 
the  Conditionoids  or  Morphoids  of  Being,  and  their  Domain  is  the  Condi- 
tionismus  or  Morphismus. 

4.  Finally,  Participials  have  relation  to  Movement,  as  Substantives  have  to 
Substance,  and  Adjectives,  etc.,  to  Form,  These,  in  turn,  subdivide  into 
1.  Infinitives  (Verbs  in  the  Infinitive  Mode),  which  are  Substantivoidal,  or 
repetitive  of  Substantives ;  and  2.  Participles  proper,  which  are  Adjectiv&idal^ 

15 


106  POETICAL  AIS-ALOGY;  EMEESOTT.     LATs^GUAGE.       [Ch.  III. 

147.  Analogy,  in  a  less  precise,  semi-poetical  sense,  is  exten- 
sively recognized  in  tlie  writings  of  the  Past.  Among  the 
Mystics  and  Rhapsodists  especially  it  has  taken  a  leading 
position  ;  but  it  has  failed  hitherto  to  become  scientific.  It 
has  suggested  Everything,  but  has  really  explained  Nothing. 
With  Fourier,  who  is  still  a  Mystic,  and  with  Oken,  the  cele- 
brated German  Physio-Philosopher,  it  has  made  magnificent 
promises,  and  a  certain  approximation  to  the  Scientific  charac- 
ter. With  them,  however,  it  was  destined  to  be  far  more  dis- 
appointing than  satisfactory.  Fourier  has  made  no  impression 
upon  the  Scientific  World  ;  Oken  has  lost  the  hold  which  he 
gained,  and  his  method  even  has  lost  its  repute. 

148.  As  the  brilliant  Kaleidoscope  of  Thought  and  Imagina- 
tion among  great  minds,  but  in  the  very  opposite  of  the  Sci- 
entific Spirit,  Analogy  is  thus  described  by  Emerson  : 

"Herein  is  especially  apprehended  the  Unii^  of  Nature — 
the  unity  in  variety — which  meets  us  everywhere.  All  the 
endless  variety  of  things  make  an  identical  impression.  Xeno- 


or  repetitive  of  Adjectives.  These  last  may  stand  apart,  like  Adjectives,  or 
combined  vdth  the  Copula  (Substantive  Verb),  may  appear  as  Finite  Verbs. 
For  this  Subdivision  of  Participials,  see  Kiihner's  Greek  Grammars. 

5.  The  Participles  and  all  Verbs  implying  Movement,  correspond,  then,  with 
Movement,  and  hence  their  Analogous  Movements  in  Real  Being  are  Motoids  ; 
■while  Substantoids  and  Adjectoids  (or  rather  All  Stato-Conditionoids)  are  Sta- 
ToiDS  ;  (or  correspond  with  Station  or  Rest,  and  hence  with  Space^  in  the  place 
of  Time). 

6.  These  important  and  crucial  Analogies  between  the  Grand  Inclusive  and 
Exhaustive  Distribution  of  the  Total  Universe,  such  as  Universology  institutes, 
and  the  established  Distributions  of  Language,  are  resumed  and  more  exten- 
sively  treated  in  the  Last  Chapter  of  the  "  Structural  Outline,"  which  is  chiefly 
occupied  with  Lingual  Considerations.  They  will  be  wrought  out  still  more 
in  detail  in  other  works,  and  will  be  found  exceedingly  interesting  and  instruc- 
tive. It  would  be  premature  to  insist  upon  them,  or  thoroughly  to  expand 
them  at  this  point.  The  penetrating  mind  of  the  reader  may,  however,  perceive 
even  at  this  early  stage  of  the  investigation,  that  we  have  a  CANON  OF  CRITI- 
CISM upon  all  our  reasonings  so  soon  as  we  can  establish  a  Complete  Parallelism 
letween  the  Bistrilution  of  the  Universe  at  l-arge^  and  that  of  any  given  one  of  its 
Departments  or  Subordinate  Domains^  as  that  of  Language,  for  example.  With  the 
acquisition  of  such  a  test  we  pass  over  from  the  Vagueness  of  Philosophoid  Specu- 
lations to  the  Certainty  of  Scientific  Investigation  and  Research. 


Ch.  Ill]  EMEESON.      LAT^GUAGE.  107 

phanes  complained  in  Ms  old  age  that,  look  where  he  would, 
all  things  hastened  back  to  Unity.  He  was  weary  of  seemg 
the  same  entity  in  the  tedious  variety  of  forms.  The  fahle  of 
Proteus  has  a  cordial  truth.  A  leaf,  a  drop,  a  crystal,  a  mo- 
ment of  time,  is  related  to  the  whole,  and  partakes  of  the  per- 
fection of  the  whole.  Each  particle  is  a  microcosm,  and  faith- 
fully renders  the  likeness  of  the  world. 

149.  *'  Not  only  resemblances  exist  in  things  whose  analogy 
is  obvious,  as  when  we  detect  the  type  of  the  human  hand  in 
the  flipper  of  the  fossil  saurus,  but  also  in  objects  wherein 
there  is  great  superficial  unlikeness.  Thus  architecture  is 
called  *  frozen  music'  by  De  Stael  and  Goethe.  Vitruvius 
thought  an  architect  should  be  a  musician.  'A  Gothic 
church,'  said  Coleridge,  *is  a  petrified  religion.'  Michael 
Angelo  maintained  that,  to  an  architect,  a  knowledge  of  ana- 
tomy is  essential.  In  Haydn's  Oratorios,  the  notes  present  to 
the  imagination  not  only  motions,  as,  of  the  snake,  the  stag, 
and  the  elephant,  but  colors  also ;  as  the  green  grass.    The 


7.  It  appears  from  what  precedes  that  in  strictness,  the  Compound  Resultant 
of  Matter-and-Mind  is  not  Movement^  but  Existence  (t.  26), — the  Static  and  not 
the  Motic  Aspect  of  Real  Being.  It  is  Svbstance-and-Form,  on  the  contrary, 
which  yield  Movement  as  their  Product ;  Substance  being  Inert  or  Statoid,  but 
Form  always  implying  or,  indeed,  causing  Motion,  from  the  subtle  fact  that  it  is 
primarily  Di-visionoid^  and  hence  Di-remi'ttwe^  and  hence  Incipient  of  Movement^ 
or,  in  other  words,  essentially  Causative  or  Causal  in  its  nature.  There  is  here 
one  of  the  most  important  arcana  of  the  Universe,  and  one  which  will  demand 
a  radical  investigation  at  numerous  points  in  the  more  extended  exposition  of 
Universology.  The  current  Tri -grade  Scale,  1.  Matter,  2.  Mind,  3.  Movement 
is,  therefore,  an  Abridgment  by  election  and  Condensation  from  two  such  Dis- 
tributions, (t.  26). 

8.  Station  (or  Rest),  the  Content  of  Space,  which  is  in  turn  its  Contin^nt^ 
Matrix,  Medium,  or  Container,  and  Motion,  the  Content  of  Time,  which  is  in 
turn  its  Continent,  give,  as  their  Compound  Resultant  or  Joint  Product,  the 
Concrete  Totality  of  Universal  Being.  We  must  still  reserve,  however, 
the  Consideration  of  the  Existence  of  a  Spiritual  (Real)  World ;  (Pneumatology, 
t.  39).  This,  in  a  sense,  transcends,  it  is  claimed,  the  Space-and-Time  Existence 
of  the  External  Universe,  while  yet  it  is  amenable,  by  JReJiex  Correspondence, 
it  is  admitted,  to  the  Laws  of  Distribution  manifested  in  Space  and  Time. 
See  Swedenborg  and  Tulk  for  the  Extremest  Attenuation  of  this  subtle  Doctrine. 


108  EMERSON.      LANGUAGE  [Ch.  III. 

law  of  harmonic  sounds  reappears  in  tlie  harmonic  colors. 
The  granite  is  differenced  in  its  laws  only  by  the  more  or  less 
of  heat  from  the  river  that  wears  it  away.  The  river,  as  it 
flows,  resembles  the  air  that  flows  over  it ;  the  air  resembles 
the  light  which  traverses  it  with  more  subtile  currents ;  the 
light  resembles  the  heat  which  rides  with  it  through  Space. 
Each  Creature  is  only  a  modification  of  the  other ;  the  likeness 
in  them  is  more  than  the  difference,  and  their  radical  law  is 
one  and  the  same.  A  rule  of  one  art,  or  a  law  of  one  organiza- 
tion, holds  true  throughout  nature.  So  intimate  is  this  Unity, 
that,  it  is  easily  seen,  it  lies  under  the  undermost  garment  of 
nature,  and  betrays  its  source  in  Universal  Spirit.  For  it 
pervades  Thought  also.  Every  universal  truth  which  we  ex- 
press in  words,  implies  or  supposes  every  other  truth.  Omne 
mrum  vero  consonat    It  is  like  a  great  circle  or  a  sphere, 


9.  Finally,  in  Table  10  there  is  exhibited  a  still  backlying  Twofold  Discrimi- 
nation of  the  Universe  into  1.  The  Elaborismus  {Goncretoid)^  and  3.  The 
Elementismus  (Abstractoid).  The  Elementiamus  of  Real  Being  consists  of  the 
Abstract  and  Ideal  Principles  of  Being,  and  is  anotlier  Realm  which  virtually 
Transcends  Space  and  Time.  This  is  the  Domain  of  Transcendentalism. 
Vaguely  and  poetically  treated,  it  furnishes  the  Platonic  and  Emersonian  Type 
— Mystical  Transcendentalism.  Profoundly  and  analytically  treated,  but 
without  the  aid  of  any  Canon  of  Criticism  upon  its  own  Speculative  Pro- 
cesses, such  as  is  furnished  by  the  Discovery  and  Demonstration  of  Exact 
Analogy  between  the  Distribution  of  the  Whole  and  that  of  the  Parts,  it  fur- 
nishes the  Kantean  and  Hegelian  Type — Metaphysical  Transcendentalism. 
With  this  newly  discovered  Test  of  Scientific  Exactitude  and  Verity,  it 
furnishes  the  type  herein  exhibited — Sciento-Philosophic  or  Universolog- 
ical  Transcendentalism. 

10.  The  Order  of  Presentation  is  here  naturally  The  Logical  One  ;  so  that 
the  Elementismus,  though  numbered  n.,  stands,  still,  at  the  l)ottom  of  the 
Table  (Dia.  10),  as  the  Basis  or  Foundation  of  the  Whole  (t.  28).  Hence  it  is 
that  the  Transcendental  Domain,  and  especially  that  of  Sciento-Philosophy, 
will  be  also  spoken  of  at  times  as  SvB-transcendental 

11.  The  Corresponding  Elementismus,  and  Primitive  Basis  of  Language,  or  of 
the  Lingual  Universe,  consists,  as  the  intelligent  reader  will  now  readily  recog- 
nize, of  the  Analyzed  Elements  of  Speech^  the  Realm  occupied  by  Orthography 
based  on  the  Alphabet  (the  Schedule  of  Elements)  ;  by  Phonetics  or  Phonology, 
the  Rigorous  Analysis  of  Sounds ;  by  Etymology ;  by  the  New  Science  of  Com- 
parative Philology  by  ByUahie  Measure  or  Meter,  etc.  These  hints  must  suffice 
for  the  present. 


CH.III.]  analogy;  foueiee.  109 

comprising  all  possible  circles ;  wMch,  however,  may  be 
drawn  and  comprise  it  in  like  manner.  Every  sucli  truth  is  the 
absolute  End  seen  from  one  side.   But  it  has  innumerable  sides. 

150.  ' '  The  central  Unity  is  still  more  conspicuous  in  actions. 
Words  are  finite  organs  of  the  infinite  mind.  They  cannot 
cover  the  dimensions  of  what  is  in  truth.  They  break,  chop 
and  impoverish  it.  An  action  is  the  perfection  and  publication 
of  thought.  A  right  action  seems  to  fill  the  eye,  and  to  be 
related  to  all  nature.  '  The  wise  man  ia  doing  one  thing  does 
all,  or  in  the  one  thing  he  does  rightly,  he  sees  the  likeness  of 
all  which  is  done  rightly.'  "  (1). 

151.  The  school  of  Fourier — who  was  himself  intuitively 
searching  out  after  a  New  and  Complete  Scientific  Method,  but 
with  no  just  appreciation  of  the  rigorous  demands  of  Science — 
has  presented  the  idea  of  Analogy,  with  some  increased  ten- 
dency to  Scientific  accuracy,  as  follows : 

"  The  term  Analogy  is  one  of  those  to  which  Fourier  has 
given  a  particular  signification,  which  we  will  endeavor  to 
make  comprehended. 

''Two  Homogeneous  quantities,  two  things  of  the  same 
nature,  may  be  placed  in  relation  with  each  other  ;  it  is  pos- 
sible to  compare  them,  and  to  find  between  them  a  common 
mean  or  measure. 

"  Are  there,  as  hetween  Heterogeneous  things,  also.  Points 
of  Contact,  and  possible  relations  ? 

''To  this  question  Science  would  be  greatly  tempted  to 
answer,  No ;  but  for  a  very  long  period  the  instinct  of  the 
masses  has  responded  in  the  Affirmative. 

"All  languages  have  words  which  have  first  a  proper, 
and  then  sl  figurative  sense  ;  that  is  to  say,  they  apply  equally 
well  to  things  of  different  Orders ;  to  Physical  Properties,  and 
to  Moral  Properties,  for  example. 

"  Thus  the  Adjective  hard,  in  its  proper  sense,  expresses 
a  Physical  Property  of  Solids  ;  as,  a  hard  hod^y. 

(I)  Nature ;  Addresses  and  Lectures.    Emerson,  p.  40. 


110  COREESPONDENCES  ;   SWEDENBORG.  [Ch.  III. 

"  The  same  Adjective,  in  its  figurative  sense,  expresses 
an  accidental  vice  of  the  Soul ;  as,  a  hard  character, 

"  Why  are  there,  thus,  real  relations,  independent  of  any- 
thing conventional,  between  physical  properties  and  moral 
qualities ;  why  is  there  in  physical  hardness,  something 
which  corresponds  to  moral  hardness  ?  This  correspondence 
does  not  originate  in  chance,  nor  in  habit;  and  every  one 
knows  that  it  would  be  absurd  to  try  to  awaken  the  idea  of 
the  same  moral  quality  by  employing  the  opposite  physical 
Adjective ;  by  agreeing,  for  example,  to  call  an  inflexible  man 
a  soft  (or  mild)  character ;  the  adjective  soft  retaining  all  the 
time,  its  own  proper  sense,  that  which  it  has  in  the  expression, 
a  soft  body. 

*' There  are  then  real  or  true  relations  as  between  things 
which  are  heterogeneous.  These  relations,  very  different  in 
kind  from  those  which  exist  between  homogeneous  things,  are 
denominated  by  Fourier  Analogical  Relations.  Such  is  then 
the  meaning  we  shall  give  to  the  word  Ai^alogy."  (1). 

152.  Swedenborg,  with  whom  the  term  Correspondence  is 
used  in  the  place  of  Analogy^  abounds  in  the  exposition  of 
this  doctrine  in  his  own  peculiar  Theological  and  Mystical 
way.  The  following  extracts  are  a  sample  of  his  mode  of 
thought  upon  the  subject ; 

"It  shall  first  be  stated  w^hat  Correspondence  is.  The 
whole  natural  world  corresponds  to  the  spiritual  world  ;  and 
not  only  the  natural  collectively,  but  also  in  its  individual 
parts :  wherefore  every  object  in  the  natural  world  existing 
from  something  in  the  spiritual  world,  is  called  its  corres- 
pondent." [Analogue].  "  It  is  to  be  observed  that  the  Natural 
World  exists  and  subsists  from  the  Spiritual  World,  just  as 
the  Effect  exists  from  its  Efficient  Cause.  All  that  is  called 
the  natural  world,  which  lies  below  the  Sun,  and  thence  re- 
ceives its  Heat  and  Light ;  and  all  the  objects  which  thence 


(1)  Af?sociatioTi ,     Synthetic  Views  of  the  Doctrine  of  Chas.  Fourier,  by  Ilippolite  Regnaud.     Spanish 
Translatioa.     Cadiz,  1854,  p.  163,  ITO. 


C3.  Ill]  AlfALOGY ;  UlS^IVEESOLOGICAL.  Ill 

subsist  belong  to  that  world :  but  the  Spiritual  World  is 
Heaven ;  and  the  objects  of  that  world  are  aU  that  are  in  the 
heavens/'  (1). 

"  The  nature  of  correspondence  may  be  seen  from  the  face 
in  man.  In  a  countenance  which  has  not  been  taught  to 
dissemble,  all  the  affections  of  the  mind  display  themselves 
visibly,  in  a  natural  form,  as  in  their  type ;  whence  the  face  is 
called  the  index  of  the  mind.  Thus  man's  Spiritual  World 
shows  itself  in  his  Natural  World.  In  the  same  manner,  the 
Ideas  of  his  Understanding  reveal  themselves  in  his  Speech, 
and  the  Determinations  of  his  Will  in  the  Gestures  of  his 
Body.  All  things,  therefore,  which  take  effect  in  the  body, 
whether  in  the  countenance,  the  speech,  or  the  gestures,  are 
called  CoRRESPOJSTDEis'CES."  (2).     a.  1-17. 

153.  Analogy,  as  I  employ  the  term,  embraces,  clarifies, 
and  explains  all  that  is  meant  by  these  writers ;  but  in  addi- 
tion to  all  this  it  is  an  exact  and  measurable  echo  of  Likeness, 
80  far  as  the  underlying  Law  of  Distribution  is  concerned,  be- 


Annotationt,  152,    1.  "Itisun-  bibed  intelligence  and  wisdom ;  and  such 

known  at  this  day  what  Correspondence  of  them  as  belonged  to  the  church  had 

is.     This  ignorance  is  owing  to  various  by  it  communication  with  heaven ;  for 

causes ;  the  chief  of  which  is,  that  man  the  science  of   correspondences    is   the 

has     removed    himself    from    heaven,  science  of   angels.     The  most    ancient 

through  cherishing  the  love  of  self  and  people,  who  were  celestial  men,  absolute- 

of  the  world.     For  he  that  supremely  ly  thought  from  correspondence,  as  do 

loves  himself  and  the  world,  cares  only  the  angels ;  whence  also  they  conversed 

for  worldly  things,  because  they  soothe  with  angels ;  and  whence,  likewise,  the 

the  external  senses,  and  are  agreeable  to  Lord  often  appeared  to  them,  communi- 

his  natural  disposition ;  but  has  no  con-  eating  instruction.    But,  at  the  present 

cern  about  spiritual  things,  because  these  day,  that  science  is  so  utterly  lost,  that  it 

only  soothe  the  internal  senses,  and  are  is  even  unknown  what  correspondence 

agreeable  to  the    internal    or    rational  is."  (3). 

mind.    These,  therefore,  they  cast  aside,  2.  "  Without  an  apprehension  of  what 

saying,  that  they  are  too  high  for  man's  correspondence  is,  not  anything  can  be 

comprehension.    Not  so  did  the  ancients,  clearly  known  respecting   the  Spiritual 

With  them  the  Science  of  correspond-  world  ;  nor  respecting  its  influx  into  the 

ences  was  the  chief  of  all  sciences ;  by  natural  world ;    nor,  indeed,  respecting 

means  of  its  discoveries  also  they  im-  what  that   which   is  spiritual  is,   com- 


(1)  Swedenborg's  Heaven  and  Hell,  89.  ('2)  lb.,  00.  (3)  lb.,  ST. 


112  SCIENTIFIC  A^fALOGY  KECONDITE.  [Cn.  III. 

tween  any  two  or  more  given  Domains  of  Being,  let  their 
superficial  differences  he  what  they  may.  This  may  be  illus- 
trated by  the  fact  that  all  the  geometrical  properties  of  a  circle, 
including  its  radii,  its  concentric  rings,  and  its  related  angles, 
would  remain  the  same,  (if  it  were  symmetrically  divided) ;  and 
be  the  same,  for  all  the  different  sectors  and  arcs  of  the  circle, 
no  matter  with  what  dicer sity  of  coloring  the  surfaces  of  the 
different  sectors  might  he  overlaid.  There  would  thus  be  an 
Exact  Scientific  hasis  of  Likeness  underlying  a  superficial 
manifestation  of  numerous  differences.  Universology  demon- 
strates that  precisely  such  is  the  plan  of  the  Universe,  and  that 
there  is  thus  Unity  of  Law  in  the  midst  of  an  Infinite  Va- 
riety of  Manifestations,  c.  1. 

154.  Emerson,  speaking,  in  the  Extract  above,  of  what  may 
be  denominated  the  poetical  appreciation  of  Analogy,  says : 
"So  intimate  is  this  Unity,  that  it  is  easily  seen,"  etc.  On 
the  contrary,  Scientific  and  Exact  Analogy  is  so  recondite  or 


Co^nmentary  t,  153.  1.  It  lias  been  the  universal  defect  hitherto  of  all 
who  have  undertaken  to  treat  of  the  subject  of  Analogy  or  Correspondences, 
that  they  have  sought  for  the  manifestation  of  this  priucij)le  in  the  Elaborated 
or  Concrete  World,  or,  as  it  were,  in  the  top-branches  of  the  tree  of  Existence. 
It  is  the  peculiarity  of  Universology  that  it  primarily  verifies  the  existence  of 
the  Principle  in  the  Elements  (or  Elementism)  of  Universal  Being,  and  of  the 
several  Departments  or  Domains  of  Being,  and  then  works  up  from  this  Ele- 
mentary and  Abstract  Sphere  to  the  Elaborate  and  Concrete  Sphere  of  Being. 
To  inquire  or  to  affirm  what  is  the  meaning  of  the  different  animals  or  vege- 
tables, for  instance,  before  the  existence  of  Analogy  in,  Elements  has  leen  proven^ 


pared  with  that  which  is  natural ;  since  spiritual  world  and  a  natural  world.  The 

also,    nothing    can    be    clearly   known  interiors,  which  belong  to  his  mind,  and 

concerning  the  spirit  of  man,  which  is  have  relation  to  his  understanding  and 

called  the  soul,  and  its  operation  upon  will,  constitute  his  spiritual  world  ;  but 

the  body ;  nor  yet  concerning  the  state  his  exteriors,  which  belong  to  his  body, 

of  man  after  death  :  *    * "  (1).  and    have  reference  to  its  senses   and 

3.  "  Since  man  is  both  a  heaven  and  actions,  constitute    his    natural    worid. 

a  world  in  miniature,  formed  after  the  Whatever,  therefore,  exists  in  his  natural 

image  of  heaven  and  the  world  at  large,  world,  that  is,  in  his  body,  with  its  senses 

he,  also,  has  belonging  to  him  both  a  and  actions,  by  derivation  from  his  spirit- 


(1)  Swedenborg's  Ileaven  and  Hell,  No.  88. 


Ch.  III.]         CAEDIIS-AL  NUMBERS  ;   OEDESTAL  NUMBERS.  113 

occult,  SO  mucli  the  grand  arcanum  of  Nature,  that  it  is  as 
it  were  the  very  last  of  the  Principles  of  Science  to  he  dis- 
covered and  demonstrated.  Even  when  it  is  known,  it  is  not 
easy  to  give  a  simple  and  convincing  illustration  of  its  truth 
and  of  its  radical  Scientific  importance,  in  advance  of  the  ex- 
tended study  of  the  subject.  In  respect  to  simplicity  and 
elementary  character  the  following  illustration  is  perhaps  the 
best, 

155.  There  are  two  great  Series  of  JN'umeration  which  we 
denominate  1.  The  Cardinal  Numbers,  as  One  (1),  Two  (2), 
Three  (3),  Four  (4),  Five  (5),  etc.,  on  to  infinity  ;  and  2.  The 
Ordinal  Numbers,  Fkst  (1^*),  Second  (2«^),  Third  (3^^^),  Fourth 
(4*^),  Fifth  (5^^),  etc.,  on  to  infinity.  These  have  very  differ- 
ent and  distinctive  meanings  from  each  other ;  which  is  their 
superficial  difference.  Three  (3),  for  example,  means  three 
Units  collectively,  or  grouped  into  a  joint  body  of  numbers, 
which  we  hold  in  the  mind  at  the  same  instant  of  time,  or,  as 


is  like  studying  Architecture  by  attending  to  the  Individual  Forms  of 
Houses,  instead  of  beginning  with  the  Abstract  Geometrical  and  other  Mathe- 
matical Considerations.  This  is  the  Concrete  and  Unscientific  method,  and  one 
which  has  ended  in  no  result  other  than  an  Intuitional  and  Superficial  percep- 
tion of  certain  resemblances  [Symbolism].  To  inquire,  on  the  contrary,  what  is 
the  correspondence  of  the  Elements  of  Number  with  the  Elements  of  Form — of  the 
numbers  One  andTyfO  with  the  Point  and  Line,  for  instance, — where  Pythagoras 
began  to  investigate — is  the  Abstract  and  Analytical  Method  which  leads  to  pod- 
tive  demonstration^  and  to  the  full  understanding  of  the  subject  scientifically. 


ual  world,  that  is,  from  his  mind,  with  the  world ;  and  likewise,  that  all  things 
its  understanding  and  will,  is  called  its  which  take  effect,  and  exist,  in  the  ex- 
correspondent."  (1).  ternal  or  natural  man,  so  take  effect  and 
4.  "  From  these  observations  may  also  exist  from  the  internal  or  spiritual."  (2). 
be  seen  what  the  internal  man  is,  and  5.  "  Thus  much  respecting  the  corres- 
what  the  external ;  or,  that  the  internal  pondence  between  the  internal  or  spirit- 
is  that  which  is  called  the  spiritual  man,  ual  man,  and  the  external  or  natural ;  in 
and  the  external  that  which  is  called  the  what  follows  we  shall  treat  of  the  cor- 
natural  man.  Also,  that  the  one  is  dis-  respondence  of  the  whole  of  heaven  with 
tinct  from  the  other,  as  heaven  is  from  all  the  individual  parts  of  man."  (3). 


(1)  Swedenborg's  Ileayen  and  Hell,  No.  90.  (2)  lb.,  No.  92.  (3)  lb..  No.  93. 


114  LIKENESS  AND   UNLIKENESS.  [Ch.  III. 

it  were,  side  by  side  of  eacli  other  ;  and  so  of  Five  (5),  or  Five 
Hundred  (500). 

156.  The  Third  (3'*^),  or  Fifth  (5'^),  or  Five  Hundredth  (500^^) 
— Ordinal  Number— is,  on  the  contrary,  always  a  Single  TJnit^ 
not  a  Group  of  Units,  This,  again,  is  the  superficial  difference. 
Its  place  in  a  Series  of  Single  Units  has  always,  however,  a 
relation  to  some  Group  among  the  Cardinal  Numbers,  to 
which  it  is  therefore  analogous^  or  'to  which  it  corresponds. 
The  nature  of  the  relation  is  this :  In  arriving  at  the  single 
Ordinal  Unit,  the  Third  {^'%  the  Fifth  (5*^),  or  the  Five  Hun- 
dredth (500*^),  for  instance,  the  Mind  has  had  to  pass  along  a 
Row  or  Series  of  such  Single  Units,  in  succession,  equal  nu- 
merically to  the  corresponding  Group  of  Cardinal  Numbers — 
the  Three  (3),  the  Five  (5),  or  the  Five  Hundred  (500).  This  is 
the  Underlying  or  occult  Likeness  which  subsists  in  the  midst 
of  their  Superficial  UnliJceness  or  Difference  ;  and  this  occult 
Likeness  or  Unity  of  Reserriblance  in  the  Manner  of  their  de- 


6.  "  It  has  been  shown  that  the  nni-  subsists ;  for  man  derives  his  subsistence 

versal  heaven  is  as  one  man,  and  that  it  solely  from  heaven."  (1). 
is  in  form  a  man,  and  is  therefore  called        7.  "  In  the  Grand  Man,  who  is  heaven, 

the  Grand  Man.    It  has  also  been  shown  they  that  are  stationed  in  the  head,  are 

that    the    angelic    societies,   of    which  in  the  enjoyment  of  every  good  above  all 

heaven  consists,  are  hence  arranged  in  others :  for  they  are  in  the  enjoyment  of 

the  same  order  as  the  members,  organs,  love,  peace,  innocence,  wisdom,  and  in- 

and  viscera  in  man  ;  so  that  there  are  telligence ;  and  thence  of  joy  and  happi- 

some  that  have  their  station  in  the  head,  ness.      These  have  an  influx  into  the 

some  in  the  breast,  some  in  the  arms,  head,  and  into  whatever  appertains  to 

and  some  in  every  distinct  part  of  those  the  head,  with  man,  and  corresjjonds 

members.  The  societies,  therefore,  which  thereto.     In  the    Grand    Man,    who  is 

are  in  any  member  in  heaven,  correspond  heaven,  they  that  are  stationed  in  the 

to  the  same  member  in  man.    For  in-  breast,  are  in  the  enjoyment  of  the  good 

stance :  the  societies  which  are  there  in  of  charity  and  faith :  their  influx,  also, 

the  head,  correspond  to  the  head  in  man  ;  with  man,  is  into  the  breast ;  to  which 

those  which  are  there  in  the  breast,  cor-  they  correspond.    But  in  the  Grand  Man, 

respond  to  the  breast  in  man  ;  those  that  or  heaven,  they  that  are  stationed  in  the 

are  there  in  the  arms,  correspond  with  loins,  and  in  the   organs  belonging  to 

the  arms  in  man  ;  and  so  with  the  rest,  generation  therewith  connected,  are  they 

It  is  from  that  correspondence  that  man  who  are  eminently  grounded  in  conjugal 


(1)  Heayeu  and  Hell,  No.  94. 


Ch.  Ill]  SCIEiS-TIFIC  ATTALOGY.  115 

xelopmeni — in  spite  of  the  fact  tliat  in  one  case  we  have  Groups 
of  Units,  and  in  the  other  a  Single  Unit  standing  in  a  Series 
of  Units — ^is  the  Underlying  Law  of  Unity,  or  Correspon- 
dence, or  Analogy,  wTiich  may  he  taJcen  to  illustrate  Exact 
OR  Scientific  Analogy,  everywhere, 

157.  It  is  due  to  this  Analogy  between  the  Cardinal  and  the 
Ordinal  Numbers,  that  the  namings  of  the  Ordinal  I^ umbers 
are,  for  the  most  part,  regularly  derived  from  the  correspond- 
ing Cardinal  Numbers ;  the  word  TJiird  from  Tliree,  Fifth 
from  Five,  etc.,  (3'"'^  from  3  ;  5*^  from  5,  etc.) ;  and  also,  that 
everybody  recognizes,  instinctively,  the  Essential  Likeness  or 
Correspondence  between  these  Two  Orders  of  Numbers,  even 
more  distinctly  than  they  have  heretofore  had  defined  to  them 
the  nature  of  the  Difference. 

158.  So  instinctual,  indeed,  and  so  radical  is  this  perception 
of  the  Underlying  resemblance  or  Analogy — ^this  in  turn  not 
heretofore  explicitly  defined  to  the  mind  of  the  observer — 
between  these  two  Orders  of  Numbers,  that  the  perception  not 


love.  Tliey  who  are  stationed  in  the  correspond  to  tliem.  The  influx  of 
feet,  are  grounded  in  the  ultimate  good  heaven  takes  place  into  the  functions  and 
of  heaven,  which  is  called  spiritual-nat-  uses  of  the  members ;  and  their  uses, 
ural  good.  They  who  are  in  the  arms  being  from  the  spiritual  world,  invest 
and  hands,  are  in  the  power  of  truth  themselves  with  form  by  means  of  such 
derived  from  good.  They  who  are  in  the  materials  as  are  found  in  the  natural 
eyes,  are  those  eminent  for  understand-  world,  and  so  present  themselves  in 
ing.  They  who  are  in  the  ears,  are  in  effects.  Hence  there  is  a  correspondence 
attention  and  obedience.  They  in  the  between  them."  (1). 
nostrils,  are  those  distinguished  for  per-  8.  "  On  this  account  it  is,  that  by  those 
ception.  They  in  the  mouth  and  tongue,  same  members,  organs  or  viscera,  are 
are  such  as  excel  in  discoursing  from  signified,  in  the  Word,  such  things  as 
understanding  and  perception.  They  in  have  just  been  mentioned  ;  for  all  things 
the  kidneys,  are  such  as  are  grounded  named  in  the  Word  have  a  significa- 
in  truth  of  a  searching,  distinguishing  tion  according  to  their  correspondence, 
and  castigatory  character.  They  in  the  Hence,  by  the  head  is  signified  intelli- 
liver,  pancreas  and  spleen,  are  grounded  gence  and  wisdom ;  by  the  breast,  char- 
in  the  purification  of  good  and  truth  by  ity  ;  by  the  loins,  conjugal  love  ;  by  the 
various  methods.  So  with  those  in  the  arms  and  hands,  the  power  of  truth  ;  by 
other  members  and  organs.  All  have  an  the  eyes,  understanding  ;  by  the  nostrils, 
influx  into  the  similar  parts  of  man,  and  perception  ;  by  the  ears,  obedience ;  by 


(1)  Heaven  and  Hell,  No.  96. 


116 


EXACT  BASIS    OF   UNIVEESOLOGY. 


[Cn.  III. 


only  does  not  depend  upon,  and  is  not  derived  from,  the 
resemblance  of  the  namings^  but  persists  equally  when  no 
sucli  verbal  resemblance  is  found.  In  respect  to  tlie  first  two 
of  the  Ordinal  Numbers,  for  instance,  there  is  no  verbal  like- 
ness to  the  corresponding  Cardinal  Numbers  ; — First  does  not 
resemble  One,  nor  Second,  Two,  so  far  as  the  forms  of  the 
words  are  concerned ;  yet  every  one  understands  that  First 
CORRESPONDS  WITH  One,  and  Second  with  Two,  as  truly  as 
Fourth  with  Four,  where  the  verbal  resemblance  is  obvious. 

159.  It  is  this  underlying  Schematise,  formal  or  regula- 
tive Eesemblance  or  Unity,  such  as  the  Superficial  Differ- 
ences of  Existence  strive,  as  it  were,  till  the  last  moment  to 
conceal  or  obscure,  which,  when  clearly  apprehended— as, 
now,  in  the  preceding  illustration — becomes  the  intelligible 
Law  or  Mode  of  Measurement  between  Spheres  of  Being, 
despite  their  differences.  This  Law,  when  tjn^iyersalized  or 
extended  to  all  spheres,  becomes  the  basis  of  the  New  Science 
of  Universology, 


the  kidneys,  the  purification  of  truth ; 
and  so  with  the  rest.  Hence,  also,  it  is 
usual  to  say  in  familiar  discourse,  when 
speaking  of  an  intelligent  and  wise  per- 
son, that  he  has  a  head  ;  when  alluding 
to  one  who  is  influenced  by  charity,  that 
he  is  a  bosom  friend ;  of  a  perSon  emi- 
nent for  perception,  that  he  has  a  good 
nose  (or  a  sharp  scent) ;  of  one  distin- 
guished for  intelligence,  that  he  is  sharp- 
sighted  ;  of  one  possessing  great  power, 
that  he  has  long  arms ;  of  a  person  that 
speaks  or  acts  from  love,  that  he  says  or 
does  it  from  his  heart.  These,  and  many 
other  sayings  in  common  use,  are  derived 
from  correspondence ;  for  such  forms  of 
speech  enter  the  mind  from  the  spiritual 
world,  though  the  speaker  is  not  aware 
of  it."  (1). 

9.  "That  there  exists  such  a  corres- 
pondence between  all  things  belonging 


to  heaven  and  all  things  belonging  to 
man,  has  been  evinced  to  me  by  much 
experience — so  much,  indeed,  as  to  con- 
vince me  of  it  as  of  a  thing  self-evident, 
and  not  liable  to  any  doubt.  But  to  ad- 
duce all  this  experience  here,  is  unneces- 
sary, and,  on  account  of  its  abundance, 
would  be  inconvenient.  It  may  be  seen 
in  the  Arcana  Ccelestia,  in  the  Sections 
on  Correspondences,  on  Representations, 
on  the  Influx  of  the  Spiritual  World  into 
the  Natural,  and  on  the  Intercourse  be- 
tween the  Soul  and  the  Body."  (2). 

10.  **  But  although  there  is  a  correspon- 
dence between  all  things  that  belong  to 
man  as  to  his  body,  and  all  things  .  hat  be- 
long to  heaven,  still  man  is  not  an  image 
of  heaven  as  to  his  external  form,  but  as 
to  his  internal.  For  the  interiors  of  man 
are  recipient  of  heaven,  and  his  exteriors 
are  recipient  of  the  world ;  in  proportion, 


(1)  Heaven  and  HeU,  No.  9T. 


(2)  lb.,  No.  98. 


Cn.  III.]         IlsrTELLIGEi^CE  THE  ANALOGUE  OF  FORM. 


117 


160.  It  is  by  an  Analogy  of  this  sort  that  Feeling,  from  the 
bare  Sensations  up  to  the  holiest  affections,  in  the  mind,  is  pnt 
as  the  Analogue  or  Echo,  within  the  mind,  to  Matter  or  Sub- 
stance, in  the  Universe  at  large  ;  the  Impressions  on  the  mind 
from  Nature  without,  and  the  Feelings  excited  thereby  in  the 
mind,  being  the  Material  upon  which  the  Thinking  Faculty 
reacts  when  the  mind  reflects  or  thiiiks.  They  are  the  Sub- 
stance which  the  Intellect /orw5  into  Ideas. 

161.  It  is  by  Analogy  of  the  same  kind  that  the  Intellect^ 
Understanding^  Intelligence  or  Knowing -Faculty  of  the 
Mind,  is  then  put  as  the  Analogue  of  the  ''  Logic' ^  of  Hegel, 
the  "Mathematics''^  of  Fourier,  SLndithe  Sciento-Philosophy  of 
my  Typical  Table  (No.  7,  t.  42),  in  respect  to  the  Universe  at 
large.  This  Knowing-Faculty  impresses  Form,  Forms  or 
Ideas,  upon  the  Feeling  or  Feelings  as  a  Material  or  Substance 
in  the  Mind ;  and  the  Sciento-Philosophy,  as  a  Formative  and 
Regulative  Element,  does  the  same — whether  as  mere  Con- 
ception in  the  Mind  of  the  Creator  or  Observer,  or  as  Immanent 


therefore,  as  liis  interiors  receive  heaven, 
the  man  is,  as  to  them,  a  heaven  in 
miniature,  formed  after  the  image  of 
heaven  at  large  ,  but  in  proportion  as 
his  interiors  do  not  thus  receive,  he  is 
not  such  a  heaven,  and  such  an  image. 
Still  his  exteriors,  which  receive  the 
world,  may  exist  in  a  form  which  is  ac- 
cording to  the  order  of  the  world,  pos- 
sessing various  degrees  of  beauty  •  for 
the  causes  of  external  beauty,  which  is 
that  of  the  body,  are  derived  from  a  per- 
son's parents,  and  from  his  formation  in 
the  womb,  and  it  is  afterwards  preserved 
by  the  common  influx  which  the  body 
receives  from  the  world  ;  jn  consequence 
of  which,  the  ft)rm  of  a  person's  natural 
man  may  differ  exceedingly  from  that 
of  his  spiritual  man.  The  form  of  cer- 
tain persons,  as  to  their  spirit,  has  some- 
times been  shown  me;    and  in  some. 


having  fair  and  handsome  faces,  I  have 
seen  it  to  be  deformed,  black  and  mon- 
strous, so  that  you  would  pronounce  it 
an  image  of  hell,  not  of  heaven  ;  whereas 
in  some,  not  outwardly  handsome,  I  have 
seen  it  to  be  beautiful,  fair,  and  like  that 
of  an  angel.  The  spirit,  also,  of  a  man, 
after  death,  appears  the  same  as  it  had 
been  in  the  body,  while  he  lived,  so 
clothed,  in  the  world."  (1). 

11.  "  But  correspondence  reaches  much 
further  than  to  man  •  for  there  is  a  cor- 
respondence between  all  the  heavens 
respectively.  To  the  third  or  inmost 
heaven  corresponds"  [tendentially]  "  the 
second  or  middle  heaven ;  and  to  the 
second  or  middle  heaven  corresponds  the 
first  or  ultimate.  To  the  first  or  ultimate 
heaven  also  corresponds  the  form  of 
man's  body,  called  its  members,  organs 
and  viscera.     Thus  the  corporeal  part 


(1)  Heaven  and  Hell,  No.  99. 


118 


DEPAETMENTS   OF  U:N^IVEESE  AND   MIND.  [Ch.  III. 


and  Constitutive  Law  in  IN'ature  herself— for  the  Matter  or 
Substance  of  wMcli  all  tilings  are  made. 

162.  It  is  again  by  Analogy  of  the  same  kind  that  Conation, 
the  Effort  towards  Action  in  the  Mind,  embodying  the  Will 
and  Desire,  is  pnt  as  the  Analogue  of  the  Univeesal  Conatus 
or  Effort  of  all  Being,  manifesting  what  we  sometimes  call 
*^  Spirit,"  along  with  Fourier,  in  the  Movement  or  Action  of  all 
things  in  the  Universe,  (c.  1-8, 1. 143). 

163.  Stated  with  more  condensation.  Feeling  is  the  Sub- 
stance, Intellect  the  Foem,  and  Will  the  Conatus  towards 
Movement,  in  the  Mind ;  and,  hence,  Substance,  Foem,  and 
Movement,  as  these  Elements  of  Being  sl^^qslt  universally, 
that  is  to  say,  in  the  Universe  at  large,  or  in  the  Constitution 
of  all  things,  are  the  Analogues  of  these  three  Departments  of 
Mind,  respectively. 

164.*  We  thus  begin  to  bridge  over  the  immense  gap  which 
has  always  heretofore  yawned  between  the  Metaphysical 
and  the  Physical  Domains  of  Knowledge  and  Inquiry,  by 


of  man  is  that  in  which  heaven  ulti- 
mately closes,  and  upon  which,  as  on  its 
base,  it  rests."  (1). 

12.  "All  things  that  belong  to  the 
earth  are  divided  into  three  general 
kinds,  which  are  called  so  many  king- 
doms. There  is  the  animal  kingdom, 
the  vegetable  kingdom,  and  the  mineral 
kingdom.  The  objects  of  the  animal 
kingdom  are  correspondences  in  the  first 
degree,  because  they  live .  those  of  the 
vegetable  kingdom  are  correspondences 
in  the  second  degree,  because  they  only 
grow ;  and  those  of  the  mineral  kingdom 
are  correspondences  in  the  third  degree, 
because  they  do  neither.  Correspon- 
dences in  the  animal  kingdom  are  ani- 
mated creatures  of  various  kinds,  both 
such  as  walk  and  creep  on  the  ground, 
and  such  as  fly  in  the  air ;  which  it  is 
needless  to  mention  specifically,  because 


they  are  well  known.  Correspondences 
in  the  vegetable  kingdom  are  all  such 
things  as  grow  and  flourish  in  gardens, 
woods,  corn-fields,  and  meadows  ;  which, 
likewise,  it  is  unnecessary  to  name  speci- 
fically, because  they  also  are  well  known. 
Correspondences  in  the  mineral  kingdom 
are  all  metals,  both  the  more  noble  and 
the  more  base,  precious  and  common 
stones,  and  earths  of  various  kinds  ;  not 
excluding  water.  Besides  these  products 
of  nature,  those  things  also  are  corres- 
pondences which  the  industry  of  man 
prepares  or  manufactures  from  them  for 
his  own  use ;  such  as  food  of  all  kinds, 
garments,  houses,  public  edifices,  and 
similar  objects."  (2). 

13.  "  The  objects  which  are  stationed 
above  the  earth,  such  as  the  sun,  moon, 
and  stars ;  also  those  that  are  seen  in  the 
atmosphere,  such  as  clouds,  mists,  rain. 


(1)  Heayen  and  Hell,  No.  100. 


(2)  lb.,  No.  104. 


Ch.  III.]  THE  COMMON  CONSCIOUSIDTESS  ;    CHAOS.  103 

144.  In  this  manner,  therefore,  an  Analogy  is  established 
between  the  Mind,  with  its  threefold  Subdivision  above  the 
Common  Consciousness,  and  the  Universe  at  large,  with  its 
threefold  Subdivision,  above  the  Common  Chaos  in  which  all 
Elements  are  confusedly  combined.  The  Common  Conscious- 
ness in  the  Mind  and  the  Chaotic  Aggregation  of  the  Elements 
in  the  World  at  large  again  repeat  each  other  analogically, 
(Tab.  3,  t  27).  

ment,  is  again  most  naturally  and  primitively  conceived  of  as  an  Atmospheric 
Current  so  directed ;  as  when  we  speak  of  a  Spirited  Blow,  or  of  a  Spirited  Action. 
Later,  or  when  more  scientifically  aided  in  the  Selection  of  our  Analogues,  we 
assimilate  the  motic  nerve-energy  to  a  current  of  Electricity ;  but  this  is  only, 
popularly  considered,  q.  finer  essence  of  the  Air. 

4.  It  results  from  this  explanation  that  all  the  Members  of  the  body  are,  in 
turn,  and  in  some  degree,  emblematic  of  Spirit,  and  of  Movement,  respectively ; 
Also  Function  and  Gesture  are  so  (t.  44)  ;  but  the  Eight  Hand  and  the  Breath 
are  pre-eminently  so.     This  is  the  Principle  of  Mere  Prepondeuakce  (t.  526). 

5.  By  attention  to  the  Typical  Tableau  (Dia.  2,t.  41)  it  will  be  seen  that  the 
word  Action  is  interposed  between  the  Hand  armed  for  Execution,  and  the 
Breath.    It  has  its  application,  as  may  now  be  understood,  to  either,  or  to  both. 

6.  It  is  indeed  only  in  the  Primitive  or  Naturismal  Aspect  of  the  Subject  that 
it  is  the  Right  Hand,  rather  than  the  Left,  which  represents  Action.  In  the 
Natural  or  Untrained  Condition  of  the  body  the  Man  rests  upon  the  Left  Foot, 
as  his  Pivot  of  Position^  and  deals  his  Mow  with  the  Right  Hand  or  Fist.  All 
this  is  reversed,  in  "  Scientific'''  Boxing,  in  which  the  Uow  is  dealt  with  the  Left 
Hand.  This  is  the  Terminal  Conversion  into  Opposites  (t.  83)  which 
occurs  in  passing  from  Naturism  to  Scientism,  or  from  the  Naturismus  to  the 
Scientismus  (c.  3,  4,  t.  43)-^that  is  to  say,  in  this  case,  from  an  Untrained  Con- 
dition into  and  under  the  Exact  Laws  of  Training.  Natural  Aspects  govern, 
however,  in  a  Primary  Presentation  of  a  subject. 

7.  As  Spirit  is  involved  in  Action,  and  as  the  Breath  accordingly  accompa- 
nies the  Hand  in  the  Symbolic  Representation  of  Movement  as  universally  con- 
sidered—justifying this  Intuition  of  Fourier ;  so  the  Mathematics  (MatTiesis) 
accompanies  the  Featuring  of  the  Head  and  Face  (Compare  Lat.  Forma,  Form; 
and  Form-ositas,  Beauty — depending  on  the  Features),  and  also  the  Anatomical 
Cut-up  of  the  Body  in  the  Symbolism  of  Form;  and,  finally.  Matter  accom- 
panies the  Blood,  Plasmas,  and  Substances  of  the  body,  in  the  Symbolism  of 
Substance.     Pus  has  been  instinctively  named  "  Matter."     (t.  42). 

8.  The  Number  Two  (2)  is  the  virtual  Basis  of  the  whole  of  Mathematics. 
Some  Arithmeticians  refuse  to  consider  One  (1)  as  a  Number.  More  properly 
speaking,  it  is  not  a  Sum.  Two  (2),  the  First  Sum,  is  the  simplest  Form  of 
Division,  its  included  Units  being  divided  even  before  it  is  a  Sum ;  and  Division 
by  Thought-Lines  or  Real  Lines,  is  the  Essence  of  Form.  Two  (2)  is  to  Form 
what  One  (13  is  to  Substance. 


104 


BEIISTG — COTsTCEETOID  ;  LANGUAGE. 


[Ch.  m. 


TTie  following  TaWe  is  a  resume  (and  in  a  sense,  a  cor- 
rective) of  the  preceding  Discriminations,  and  will  add  a  new 
degree  of  lucidity  to  our  examination  of  tlie  Subject. 

a?ABIL3S    lO.    c.  1-10. 

UNIVERSAL     BEING. 

[Elaborated.]     (t.  145.) 


(^   ^ 


SPACE. 

[C0-EXI8TEWCE8]. 


TIME. 

[(CO-)SEQTrENCES]. 


2.  MIND. 


L  MATTEB. 


2.  KNOWING*  "TFisrZom,"  Reflection,  Under- 
standing, Intellect,  In-rosM-ation,  Intelli- 
gence. 


1.  FEELING, 

Eions." 

EXISTENCE. 


Love,""  Affection.    "The  Pas- 


2.  FORM,  Reflecting  facets,  or  Surfaces— 
mirror -like — and  Determining  Lines;  At- 

TBIUUTOID. 

1.  SUBSTANCE,  Embodied  Masses,  and  Rep- 
resentative Centres,  Things,  Beings  ;  StiiJ- 
JECTOiD,  as  opposed  to  Attributoid. 


CONATION 

"  Wilir 


MOVEMENT. 


145.  Hence  it  results  that  a  more  Fundamental  Distribu- 
tion of  Universal  Being — prior  to  all  tliat  has  been  stated  or 
shown — ^is  into  Three  Sets  of  Discrimination,  cutting  each 


Commentary  f.  144,  145,  1.  Language  is  a  Mirror  and  Type  of  the 
Universe,  and  is  itself  an  Echoing  or  Corresponding  Universe, — in  such  a  sense 
that  the  Grammatical  Analysis  and  Distribution  of  Language  is  a  perfect  Guide 
and  Model  for  the  larger  Analysis  and  Distribution  such  as  that  which  we 
are  now  instituting  of  the  Entire  Universe.  Universology  is,  in  other  words, 
THE  Grammar  of  the  Universe,  or  the  Key  to  its  Construction. 

2.  In  the  Radical  Analysis  of  Language,  Matter  is  represented  by  the  Body 
of  Speech,  or  by  the  Sounds  and  Words  of  which  Language  is  composed,  irre- 
spedive  of  their  Meaning — as  when  we  hear  an  Unknown  Tongue.  Universal 
Mind  is  then  represented  by  the  Meaning,  Sense,  Ideas,  in  other  words,  by  the 
special  quantum  of  Mend  conveyed  by  this  Body  of  Speech  ;  as  for  instance,  in 
the  definitions  of  the  words.  This  is,  then,  the  Mdtter-and-Mind  Discrimination 
in  Language  corresponding  with  the  same  Discrimination  in  respect  to  the  Uni- 
verse at  large,  the  Matter  and  Mind  of  the  Table  in  the  Text. 

3.  The  other  Distribution  (Secondary)  into  Substance  and  Form  finds,  in 
the  Domain   of  Language,  its  Analogue  in  the   Parts   op   Speech,   thus: 


Ch.  III.]         ELABORISMUS  ;   ELEMEIS^TISMUS.     LANOrAGE. 


105 


other  as  it  were  at  Eight  Angles,  or  each  bisecting  all  the 
others,  as  shown  in  the  following  Table,     c.  1-11. 


W  H 
O  O 

pq 


3. 


\^ 

g 

^ 

o 

\zi 

<1 

^ 

S     H 

ca 

9 

TABLE      11 


c.  1-10 


I.    THE    ELABOmSMUS. 


i; 


2.  MOTION— Contained  in  TIME. 

STATION  (Rest)— Contomed  in  SPACE 


i  Conditioning   Matted  and    Minb 
in  reflect  to  Substance  and 


Form. 


C  2.    FORM,   Adjected,  or     Pertaining  Concretely  as   Attributes  and  Accidents,  to 
Q     \  Substantive   Things. 

l  1.    SUBSTANCE,    Concretely  contained  in  Substantive  Objects  or  Things. 

)2.   MIND,  Aggregate  of  Individual  Minds. 
1.   MATTER,  Aggregate  of  Objects  or  Things. 

II.    THE    ELEMENTISMTTS. 


All  of  the  Above-represented  Discriminations,  Abstracted  as  PURE  ELE- 
MENTS and  CATEGORIES  OF  BEING :  Conceived,  as  it  were,  out  of  Space 
and  Time,  as  thk  Pbinciples  of  Things.  The  Logical  and  Mathematico- 
Logical  Domain,   Philosophic  and  SciENTO-PniLOsopuio  Basis,    c.  10. 


146.  Let  US  endeavor,  before  proceeding  farther,  to  obtain  a 
clearer  understanding  of  what  is  really  meant  by  Analogy, 
as  that  term  is  now  about  to  be  applied  as  a  new  Element  of 
Science-^the  basic  Element  in  line  of  All  Science  when  Science 
shall  be  rightly  conceived  or  apprehended. 


Substance  is  represented  by  Substantives  together  with  the  Substantive 
Verb  (to  be).  These,  or  the  Corresponding  Things  and  Beings  in  the  Real 
Universe,  are  Substantoids  (or  Substanti voids),  and  their  Domain  is  the  Sub- 
btantismus.  Form,  on  the  other  hand,  is  represented  somewhat  variously,  by 
all  the  Remaining  Parts  of  Speech — Adjectives,  Prepositions,  Conjunctions^ 
etc. — except  the  Participles^  and  the  Verbs  denoting  Movement  (in  Tense  or 
Time)  compounded  of  Participles  and  the  Substantive  Verb.  Adjectives  corres- 
pond with  the  Faces,  Facets,  Aspects  or  Reflects  of  Objects  or  Things  in  the  Real 
World  ;  Prepositions  with  their  Connections  or  Relations,  etc.  These  are  conjointly 
the  Conditionoids  or  Morphoids  of  Being,  and  their  Domain  is  the  Condi- 
tionismus  or  Morphismus. 

4.  Finally,  Participials  have  relation  to  3Iovemei^t,  as  Substantives  have  to 
Substance,  and  Adjectives,  etc.,  to  Form,  These,  in  turn,  subdivide  into 
1.  Infinitives  (Verbs  in  the  Infinitive  Mode),  which  are  Substantivoidal,  or 
repetitive  of  Substantives ;  and  3.  Participles  proper,  which  are  Adjectivoidal^ 

15 


106  POETICAL  analogy;  EMEESOIS-.    la:n^guage.     [Ch.  III. 

147.  AiSTALOGY,  in  a  less  precise,  semi-poetical  sense,  is  exten- 
sively recognized  in  the  writings  of  tlie  Past.  Among  the 
Mystics  and  Ehapsodists  especially  it  has  taken  a  leading 
position  ;  but  it  has  failed  hitherto  to  become  scientific.  It 
has  suggested  Everything,  but  has  really  explained  Nothing. 
With  Fourier,  who  is  still  a  Mystic,  and  with  Oken,  the  cele- 
brated German  Physio-Philosopher,  it  has  made  magnificent 
promises,  and  a  certain  approximation  to  the  Scientific  charac- 
ter. With  them,  however,  it  was  destined  to  be  far  more  dis- 
appointing than  satisfactory.  Fourier  has  made  no  impression 
upon  the  Scientific  World  ;  Oken  has  lost  the  hold  which  he 
gained,  and  his  method  even  has  lost  its  repute. 

148.  As  the  brilliant  Kaleidoscope  of  Thought  and  Imagina- 
tion among  great  minds,  but  in  the  very  opposite  of  the  Sci- 
entific Spirit,  Analogy  is  thus  described  by  Emerson : 

"Herein  is  especially  apprehended  the  Unity  of  Nature — 
the  unity  in  variety — which  meets  us  everywhere.  All  the 
endless  variety  of  things  make  an  identical  impression.  Xeno- 


or  repetitive  of  Adjectives.  These  last  may  stand  apart,  like  Adjectives,  or 
combined  with  the  Copula  (Substantive  Verb),  may  appear  as  Finite  Verbs. 
For  this  Subdivision  of  Participials,  see  Kiihner's  Greek  Grammars, 

5.  The  Participles  and  all  Verbs  implying  Movement,  correspond,  then,  with 
Movement,  and  hence  their  Analogous  Movements  in  Real  Being  are  Motoids  ; 
while  Substantoids  and  Adjectoids  (or  rather  All  Stato-Conditionoids)  are  Sta- 
ToiDS ;  (or  correspond  with  Station  or  Rest,  and  hence  with  Space^  in  the  place 
of  Time). 

6.  These  important  and  crucial  Analogies  between  the  Grand  Inclusive  and 
Exhaustive  Distribution  of  the  Total  Universe,  such  as  Universology  institutes, 
and  the  established  Distributions  of  Language,  are  resumed  and  more  exten- 
sively treated  in  the  Last  Chapter  of  the  "  Structural  Outline,"  which  is  chiefly 
occupied  with  Lingual  Considerations.  They  will  be  wrought  out  still  more 
in  detail  in  other  works,  and  will  be  found  exceedingly  interesting  and  instruc- 
tive. It  would  be  premature  to  insist  upon  them,  or  thoroughly  to  expand 
them  at  this  point.  The  penetrating  mind  of  the  reader  may,  however,  perceive 
even  at  this  early  stage  of  the  investigation,  that  we  have  a  CANON  OF  CRITI- 
CISM upon  all  our  reasonings  so  soon  as  we  can  establish  a  Complete  Parallelism 
"between  the  Distribution  of  the  Universe  at  large,  and  that  of  any  given  one  of  its 
Departments  or  Subordinate  Domains,  as  that  of  Language,  for  example.  "With  the 
acquisition  of  such  a  test  we  pass  over  from  the  Vagueness  of  Philosophoid  Specu- 
lations to  the  Certainty  of  Scientific  Investigation  and  Research. 


Ch.  III.]  EMEESOIf.      LANGUAGE.  107 

phanes  complained  in  Ms  old  age,  that,  look  where  lie  would, 
all  tilings  hastened  bacK  to  Unity.  He  was  weary  of  seeing 
the  same  entity  in  the  tedious  variety  of  forms.  The  fable  of 
Proteus  has  a  cordial  truth.  A  leaf,  a  drop,  a  crystal,  a  mo- 
ment of  time,  is  related  to  the  whole,  and  partakes  of  the  per- 
fection of  the  whole.  Each  particle  is  a  microcosm,  and  faith- 
fully renders  the  likeness  of  the  world. 

149.  "Not  only  resemblances  exist  in  things  whose  analogy 
is  obvious,  as  when  we  detect  the  type  of  the  human  hand  in 
the  flipper  of  the  fossil  saurus,  but  also  in  objects  wherein 
there  is  great  superficial  unlikeness.  Thus  architecture  is 
called  ^frozen  music'  by  De  Stael  and  Goethe.  Yitruvius 
thought  an  architect  should  be  a  musician.  ^A  Gothic 
church,'  said  Coleridge,  *is  a  petrified  religion.'  Michael 
Angelo  maintained  that,  to  an  architect,  a  knowledge  of  ana- 
tomy is  essential.  In  Haydn's  Oratorios,  the  notes  present  to 
the  imagination  not  only  motions,  as,  of  the  snake,  the  stag, 
and  the  elephant,  but  colors  also ;  as  the  green  grass.    The 


7.  It  appears  from  what  precedes  that  in  strictness,  the  Compound  Resultant 
of  Matter-and-Mind  is  not  Movement^  but  Existence  (t.  26), — the  Static  and  not 
the  Motic  Aspect  of  Real  Being.  It  is  Substance-and-Form^  on  the  contrary, 
which  yield  Movement  as  their  Product ;  Substance  being  Inert  or  Statoid,  but 
F(yrm  always  implying  or,  indeed,  causing  Motion,  from  the  subtle  fact  that  it  is 
primarily  Di-vidonoid^  and  hence  Bi-remptive,  and  hence  Incipient  of  Movement, 
or,  in  other  words,  essentially  Causative  or  Causal  in  its  nature.  There  is  here 
one  of  the  most  important  arcana  of  the  Universe,  and  one  which  will  demand 
a  radical  investigation  at  numerous  points  in  the  more  extended  exposition  of 
Universology.  The  current  Tri -grade  Scale,  1.  Matter,  3.  Mind,  3.  Movement 
is,  therefore,  an  Abridgment  by  election  and  Condensation  from  two  such  Dis- 
tributions, (t.  26). 

8.  Station  (or  Rest),  the  Content  of  Space,  which  is  in  turn  its  Continent, 
Matrix^  Medium,  or  Container,  and  Motion,  the  Content  of  Time,  which  is  in 
turn  ITS  Continent,  give,  as  tJwir  Compound  Resultant  or  Joint  Product,  the 
Concrete  Totality  op  Universal  Being.  We  must  still  reserve,  however, 
the  Consideration  of  the  Existence  of  a  Spiritual  (Real)  World ;  (Pneumatology, 
t.  39).  This,  in  a  sense,  transcends,  it  is  claimed,  the  Space-and-Time  Existence 
of  the  External  Universe,  while  yet  it  is  amenable,  by  Rejiex  Correspondence, 
it  is  admitted,  to  the  Laws  of  Distribution  manifested  in  Space  and  Time. 
See  Swedenborg  and  Tulk  for  the  Extremest  Attenuation  of  this  subtle  Doctrine. 


108  EMEESON.      LANGUAGE  [Ch.  III. 

law  of  hannonic  sounds  reappears  in  the  harmonic  colors. 
The  granite  is  differenced  in  its  laws  only  by  the  more  or  less 
of  heat  from  the  river  that  wears  it  away.  The  river,  as  it 
flows,  resembles  the  air  that  flows  over  it ;  the  air  resembles 
the  light  which  traverses  it  with  more  subtile  currents ;  the 
light  resembles  the  heat  which  rides  with  it  through  Space. 
Each  Creature  is  only  a  modification  of  the  other ;  the  likeness 
in  them  is  more  than  the  difference,  and  their  radical  law  is 
one  and  the  same.  A  rule  of  one  art,  or  a  law  of  one  organiza- 
tion, holds  true  throughout  nature.  So  intimate  is  this  Unity, 
that,  it  is  easily  seen,  it  lies  under  the  undermost  garment  of 
nature,  and  betrays  its  source  in  Universal  Spirit.  For  it 
pervades  Thought  also.  Every  universal  truth  which  we  ex- 
press in  words,  implies  or  supposes  every  other  truth.  Omne 
wrum  mro  consonat     It  is  like  a  great  circle  or  a  sphere. 


9.  Finally,  in  Table  10  there  is  exhibited  a  still  backlying  Twofold  Discrimi- 
nation of  the  Universe  into  1.  The  Elaborismus  {Goncretoid),  and  3.  The 
Elementismus  (Abstractoid).  The  Elementismus  of  Real  Being  consists  of  the 
Abstract  and  Ideal  Principles  of  Being ^  and  is  another  Realm  which  virtually 
Transcends  Space  and  Time.  This  is  the  Domain  of  Transcendentalism. 
Vaguely  and  poetically  treated,  it  furnishes  the  Platonic  and  Emersonian  Type 
— Mystical  Transcendentalism,  Profoundly  and  analytically  treated,  but 
without  the  aid  of  any  Canon  of  Criticism  upon  its  own  Speculative  Pro- 
cesses, such  as  is  furnished  by  the  Discovery  and  Demonstration  of  Exact 
Analogy  between  the  Distribution  of  the  Whole  and  that  of  the  Parts,  it  fur- 
nishes the  Kantean  and  Hegelian  Type — Metaphysical  Transcendentalism. 
With  this  newly  discovered  Test  of  Scientific  Exactitude  and  Verity,  it 
furnishes  the  type  herein  exhibited — Sciento-Philosophic  or  Universolog- 
ical  Transcendentalism. 

10.  The  Order  of  Presentation  is  here  naturally  The  Logical  One  ;  so  that 
the  Elementismus,  though  numbered  II.,  stands,  still,  at  the  dottom  of  the 
Table  (Dia.  10),  as  the  Bads  or  Foundatim,  of  the  Whole  (t.  28).  Hence  it  is 
that  the  Transcendental  Domain,  and  especially  that  of  Sciento-Philosophy, 
will  be  also  spoken  of  at  times  as  SxjB-transcendental. 

11.  The  Corresponding  Elementismus,  and  Primitive  Basis  of  Language,  or  of 
the  Lingual  Universe,  consists,  as  the  intelligent  reader  will  now  readily  recog- 
nize, of  the  Analyzed  Elements  of  Speech,  the  Realm  occupied  by  Orthography 
based  on  the  Alphabet  (the  Schedule  of  Elements)  ;  by  Phonetics  or  Phonology, 
the  Rigorous  Analysis  of  Sounds ;  by  Etymology ;  by  the  New  Science  of  Com- 
parative Philology  by  Syllabic  Measure  or  Meter,  etc.  These  hints  must  suffice 
for  the  present. 


Ch.111.]  analogy;  foueiee.  109 

comprising  all  possible  circles ;  wMcli,  however,  may  be 
drawn  and  comprise  it  in  like  manner.  Every  sucli  truth  is  the 
absolute  End  seen  from  one  side.   But  it  has  innumerable  sides. 

150.  "The  central  Unity  is  still  more  conspicuous  in  actions. 
Words  are  finite  organs  of  the  infinite  mind.  They  cannot 
cover  the  dimensions  of  what  is  in  truth.  They  break,  chop 
and  impoverish  it.  An  action  is  the  perfection  and  publication 
of  thought.  A  right  action  seems  to  fill  the  eye,  and  to  be 
related  to  all  nature.  *  The  wise  man  in  doing  one  thing  does 
all,  or  in  the  one  thing  he  does  rightly,  he  sees  the  likeness  of 
all  which  is  done  rightly.'  "  (1). 

151.  The  school  of  Fourier — who  was  himself  intuitively 
searcliing  out  after  a  New  and  Complete  Scientific  Method,  but 
with  no  just  appreciation  of  the  rigorous  demands  of  Science — 
has  presented  the  idea  of  Analogy,  with  some  increased  ten- 
dency to  Scientific  accuracy,  as  follows : 

''  The  term  Analogy  is  one  of  those  to  which  Fourier  has 
given  a  particular  signification,  which  we  will  endeavor  to 
make  comprehended. 

''Two  Homogeneous  quantities,  two  things  of  the  same 
nature,  may  be  placed  in  relation  with  each  other  ;  it  is  pos- 
sible to  compare  them,  and  to  find  between  them  a  common 
mean  or  measure, 

"  Are  there,  as  hetweeii  Heterogeneous  things,  also,  Points 
of  Contact,  and  possible  relations  ? 

''To  this  question  Science  would  be  greatly  tempted  to 
answer,  No ;  but  for  a  very  long  period  the  instinct  of  the 
masses  has  responded  in  the  Affirmative. 

"All  languages  have  words  which  have  first  a  proper, 
and  then  a  figurative  sense  ;  that  is  to  say,  they  apply  equally 
well  to  tilings  of  different  Orders ;  to  Physical  Properties,  and 
to  Moral  Properties,  for  example. 

"  Thus  the  Adjective  hard,  in  its  proper  sense,  expresses 
a  Physical  Property  of  Solids  ;  as,  a  hard  body, 

(1)  Nature ;  Addresses  and  Lectures.    Emerson,  p.  40. 


110  COREESPONDENCES  ;   SWEDEIS'BORG.  [Ch.  IlL 

"  The  same  Adjective,  in  its  figuratwe  sense,  expresses 
an  accidental  vice  of  the  Soul ;  as,  a  hard  character. 

"  Why  are  there,  thus,  real  relations,  independent  of  any- 
thing conventional,  l)etween  physical  properties  and  moral 
qualities;  why  is  there  in  physical  hardness  something 
v^rhich  corresponds  to  moral  hardness  ?  This  correspondence 
does  not  originate  in  chance,  nor  in  habit;  and  every  one 
knows  that  it  would  be  absurd  to  try  to  awaken  the  idea  of 
the  same  moral  quality  by  employing  the  opposite  physical 
Adjective ;  by  agreeing,  for  example,  to  call  an  inflexible  man 
a  soft  (or  mild)  character ;  the  adjective  soft  retaining  all  the 
time,  its  own  proper  sense,  that  which  it  has  in  the  expression, 
a  soft  body. 

''There  are  then  real  or  true  relations  as  between  things 
which  are  heterogeneous.  These  relations,  very  different  in 
kind  from  those  which  exist  between  homogeneous  things,  are 
denominated  by  Fourier  Analogical  delations.  Such  is  then 
the  meaning  we  shall  give  to  the  word  Aistalogy."  (1). 

152.  Swedenborg,  with  whom  the  term  Correspondence  is 
used  in  the  place  of  Analogy,  abounds  in  the  exposition  of 
this  doctrine  in  his  own  peculiar  Theological  and  Mystical 
way.  The  following  extracts  are  a  sample  of  his  mode  of 
thought  upon  the  subject : 

"It  shall  first  be  stated  what  Correspondence  is.  The 
whole  natural  world  corresponds  to  the  spiritual  world  ;  and 
not  only  the  natural  collectively,  but  also  in  its  individual 
parts:  wherefore  every  object  in  the  natural  world  existing 
from  something  in  the  spiritual  world,  is  called  its  corres- 
pondent." [Analogue].  "  It  is  to  be  observed  that  the  Natural 
World  exists  and  subsists  from  the  Spiritual  World,  just  as 
the  Effect  exists  from  its  Efficient  Cause.  All  that  is  called 
the  natural  world,  which  lies  below  the  Sun,  and  thence  re- 
ceives its  Heat  and  Light ;  and  all  the  objects  which  thence 


(1)  Association.     Synthetic  Views  of  the  Doctrine  of  Chas.  Fourier,  hy  Ilippolite  Begnaud.     Spanish 
Translation.     Cadiz,  1854,  p.  163,  170. 


cn.  III.]  Aiq^ALOGY ;  u:niveesological.  Ill 

subsist  belong  to  that  world:  but  tlie  Spiritual  World  is 
Heaven ;  and  the  objects  of  that  world  are  all  that  are  in  the 
heavens."  (1). 

''  The  nature  of  correspondence  may  be  seen  from  the  face 
in  man.  In  a  countenance  which  has  not  been  taught  to 
dissemble,  all  the  affections  of  the  mind  display  themselves 
visibly,  in  a  natural  form,  as  in  their  type  ;  whence  the  face  is 
called  the  index  of  the  mind.  Thus  man's  Spiritual  World 
shows  itself  in  his  Natural  World.  In  the  same  manner,  the 
Ideas  of  his  Understanding  reveal  themselves  in  his  Speech, 
and  the  Determinations  of  his  Will  in  the  Gestures  of  his 
Body.  All  things,  therefore,  which  take  effect  in  the  body, 
whether  in  the  countenance,  the  speech,  or  the  gestures,  are 
called  Correspondences."  (2).    a.  1-17. 

153.  Analogy,  as  I  employ  the  term,  embraces,  clarifies, 
and  explains  all  that  is  meant  by  these  writers ;  but  in  addi- 
tion to  all  this  it  is  an  exact  and  measurable  echo  of  Likeness, 
so  far  as  the  underlying  Law  of  Distribution  is  concerned,  be- 


Annotationt.  152.     1.  "Itisun-  bibed intelligence  and  wisdom ;  and  such 

known  at  this  day  what  Correspondence  of  them  as  belonged  to  the  church  had 

is.    This  ignorance  is  owing  to  various  by  it  communication  with  heaven ;  for 

causes;  the.  chief  of  which  is,  that  man  the  science  of   correspondences    is   the 

has     removed    himself    from    heaven,  science  of   angels.     The  most    ancient 

through  cherishing  the  love  of  self  and  people,  who  were  celestial  men,  absolute- 

of  the  world.     For  he  that  supremely  ly  thought  from  correspondence,  as  do 

loves  himself  and  the  world,  cares  only  the  angels ;  whence  also  they  conversed 

for  worldly  things,  because  they  soothe  with  angels ;  and  whence,  likewise,  the 

the  external  senses,  and  are  agreeable  to  Lord  often  appeared  to  them,  communi- 

his  natural  disposition ;  but  has  no  con-  eating  instruction.    But,  at  the  present 

cern  about  spiritual  things,  because  these  day,  that  science  is  so  utterly  lost,  that  it 

only  soothe  the  internal  senses,  and  are  is  even  unknown  what  correspondence 

agreeable  to  the    internal    or    rational  is."  (3). 

mind.    These,  therefore,  they  cast  aside,  2.  "  Without  an  apprehension  of  what 

saying,  that  they  are  too  high  for  man's  correspondence  is,  not  anything  can  be 

comprehension.    Not  so  did  the  ancients,  clearly  known  respecting   the  Spiritual 

With  them  the  Science  of  correspond-  world ;  nor  respecting  its  influx  into  the 

ences  was  the  chief  of  all  sciences ;  by  natural  world ;    nor,  indeed,  respecting 

means  of  its  discoveries  also  they  im-  what  that   which   is  spiritual  is,   com- 


(1)  Swedenborg's  Heaven  and  Hell,  89.  (2)  lb.,  90.  (3)  lb.,  8T. 


112  SCIENTIFIC  AITALOGY   EECONDITE.  [Ch.  III. 

tween  any  two  or  more  given  Domains  of  Being,  let  tJieir 
superficial  differences  he  what  they  may.  This  may  be  illus- 
trated by  the  fact  that  all  the  geometrical  properties  of  a  circle, 
including  its  radii,  its  concentric  rings,  and  its  related  angles, 
would  remain  the  same,  (if  it  were  symmetrically  divided) ;  and 
be  the  same,  for  all  the  different  sectors  and  arcs  of  the  circle, 
no  matter  with  what  diversity  of  coloring  the  surfaces  of  the 
different  sectors  might  he  overlaid.  There  would  thus  be  an 
Exact  Scientific  basis  of  Lilceness  underlying  a  superficial 
manifestation  of  numerous  differences.  Universology  demon- 
strates that  precisely  such  is  the  plan  of  the  Universe,  and  that 
there  is  thus  Unity  of  Law  in  the  midst  of  an  Infinite  Va- 
riety of  Manifestations,  c.  1. 

154.  Emerson,  speaking,  in  the  Extract  above,  of  what  may 
be  denominated  the  poetical  appreciation  of  Analogy,  says : 
"So  intimate  is  this  Unity,  that  it  is  easily  seen,"  etc.  On 
the^ontrary,  Scientific  and  Exact  Analogy  is  so  recondite  or 


Commentary  t.  153*  1.  It  lias  been  the  universal  defect  hitherto  of  all 
who  have  undertaken  to  treat  of  the  subject  of  Analogy  or  Correspondences, 
that  they  have  sought  for  the  manifestation  of  tliis  principle  in  the  Elaborated 
or  Concrete  World,  or,  as  it  were,  in  the  top-branches  of  the  tree  of  Existence. 
It  is  the  peculiarity  of  Universology  that  it  primarily  verifies  the  existence  of 
the  Principle  in  the  Elements  (or  Elementism)  of  Universal  Being,  and  of  the 
several  Departments  or  Domains  of  Being,  and  then  works  up  from  this  Ele- 
mentary and  Abstract  Sphere  to  the  Elaborate  and  Concrete  Sphere  of  Being. 
To  inquire  or  to  affirm  what  is  the  meaning  of  the  different  animals  or  vege- 
tables, for  instance,  before  the  existence  of  Analogy  in  Elements  has  'been  proven'^ 


pared  with  that  which  is  natural ;  since  spiritual  world  and  a  natural  world.  The 

also,    nothing    can    be    clearly   known  interiors,  which  belong  to  his  mind,  and 

concerning  the  spirit  of  man,  which  is  have  relation  to  his  understanding  and 

called  the  soul,  and  its  operation  upon  will,  constitute  his  spiritual  world  ;  but 

the  body ;  nor  yet  concerning  the  state  his  exteriors,  which  belong  to  his  body, 

of  man  after  death  :  *    * "  (1).  and    have  reference  to  its  senses  *tmd 

3.  **  Since  man  is  both  a  heaven  and  actions,  constitute    his    natural    world. 

a  world  in  miniature,  formed  after  the  Whatever,  therefore,  exists  in  his  natural 

image  of  heaven  and  the  world  at  large,  world,  that  is,  in  his  body,  with  its  senses 

he,  also,  has  belonging  to  him  both  a  and  actions,  by  derivation  from  his  spirit- 


(1)  Swcdenborg's  Heaven  and  Hell,  No.  88. 


Ch.  III.]         CAEDIITAL  NUMBEKS  ;   OEDI^-AL  NUMBERS.  113 

occult,  SO  mucli  the  grand  arcanum  of  Nature,  that  it  is  as 
it  were  the  very  last  of  the  Principles  of  Science  to  be  dis- 
covered and  demonstrated.  Even  when  it  is  known,  it  is  not 
easy  to  give  a  simple  and  convincing  illustration  of  its  truth 
and  of  its  radical  Scientific  importance,  in  advance  of  the  ex- 
tended study  of  the  subject.  In  respect  to  simplicity  and 
elementary  character  the  following  illustration  is  perhaps  the 
best. 

155.  There  are  two  great  Series  of  Numeration  which  we 
denominate  1.  The  Caedhstal  Numbees,  as  One  (1),  Two  (2), 
Three  (3),  Four  (4),  Five  (5),  etc.,  on  to  infinity  ;  and  2.  The 
Ordinal  Numbers,  First  (1^^),  Second  (2"^),  Third  (3^'^),  Fourth 
(4*^),  Fifth  (5*^),  etc.,  on  to  infinity.  These  have  very  differ- 
ent and  distinctive  meanings  from  each  other ;  which  is  tJieir 
superficial  difference.  Three  (3),  for  example,  means  tliree 
Units  collectively,  or  grouped  into  a  joint  body  of  numbers, 
which  we  hold  in  the  mind  at  the  same  instant  of  time,  or,  as 


is  like  studying  Architecture  by  attending  to  the  Individual  Forms  of 
Houses,  instead  of  beginning  with  the  Abstract  Geometrical  and  other  Mathe- 
matical Considerations.  This  is  the  Concrete  and  Unscientific  method,  and  one 
which  has  ended  in  no  result  other  than  an  Intuitional  and  Superficial  percep- 
tion of  certain  resemUances  [Symbolism].  To  inquire,  on  the  contrary,  what  is 
the  correspondence  of  the  Elements  of  Nuinber  with  the  Elements  of  Form — of  the 
numbers  One  and  Two  with  tJie  Point  and  Line,  for  instance, — where  Pythagoras 
began  to  investigate — is  the  Abstract  and  Analytical  Method  which  leads  to  posi- 
tive demonstration^  and  to  the  full  understanding  of  the  subject  scientifically. 


ual  world,  that  is,  from  his  mind,  with  the  world  ;  and  likewise,  that  all  things 
its  understanding  and  will,  is  called  its  which  take  effect,  and  exist,  in  the  ex- 
correspondent."  (1).  ternal  or  natural  man,  so  take  effect  and 
4.  "  From  these  observations  may  also  exist  from  the  internal  or  spiritual."  (2). 
be  seen  what  the  internal  man  is,  and  5.  "  Thus  much  respecting  the  corres- 
what  the  external ;  or,  that  the  internal  pondence  between  the  internal  or  spirit- 
is  that  which  is  called  the  spiritual  man,  ual  man,  and  the  external  or  natural ;  in 
and  the  external  that  which  is  called  the  what  follows  we  shall  treat  of  the  cor- 
natural  man.  Also,  that  the  one  is  dis-  respondence  of  the  whole  of  heaven  with 
tinct  from  the  other,  as  heaven  is  from  all  the  individual  parts  of  man."  (3). 


(1)  Swedenborg's  Heaven  and  Hell,  No.  90.  (2)  lb.,  No.  92.  (3)  lb.,  No.  93. 


114  LIKENESS  AND  UNLIKENESS.  [Ch.  IIL 

it  were,  side  by  side  of  each  other  ;  and  so  of  Five  (5),  or  Five 
Hundred  (500). 

156.  The  Third  (3^^^),  or  Fifth  (5*),  or  Five  Hundredth  (500*^) 
—Ordinal  Number— is,  on  the  contrary,  always  a  Single  Unit, 
not  a  Group  of  Units,  This,  again,  is  the  superficial  difference. 
Its  place  in  a  Series  of  Single  Units  has  always,  however,  a 
relation  to  some  Group  among  the  Cardinal  Numbers,  to 
which  it  is  therefore  analogous,  or  to  which  it  corresponds. 
The  nature  of  the  relation  is  this :  In  arriving  at  the  single 
Ordinal  Unit,  the  Third  (3^^),  the  Fifth  (5*^),  or  the  Five  Hun- 
dredth (500*^j,  for  instance,  the  Mind  has  had  to  pass  along  a 
Row  or  Series  of  such  Single  Units,  in  succession,  equal  nu- 
merically to  the  corresponding  Group  of  Cardinal  Numbers — 
the  Three  (3),  the  Five  (5),  or  the  Five  Hundred  (500).  This  is 
the  Underlying  or  occult  Likeness  which  subsists  in  the  midst 
of  their  Superficial  Unlikeness  or  Difference  ;  and  this  occult 
Likeness  or  Unity  of  ReserMance  in  the  Manner  of  their  de- 


6.  "  It  lias  been  shown  that  the  uni-  subsists ;  for  man  derives  his  subsistence 

versal  heaven  is  as  one  man,  and  that  it  solely  from  heaven."  (1). 
is  in  form  a  man,  and  is  therefore  called        7.  "  In  the  Grand  Man,  who  is  heaven, 

the  Grand  Man.    It  has  also  been  shown  they  that  are  stationed  in  the  head,  are 

that    the    angelic    societies,   of    which  in  the  enjoyment  of  every  good  above  all 

heaven  consists,  are  hence  arranged  in  others :  for  they  are  in  the  enjoyment  of 

the  same  order  as  the  members,  organs,  love,  peace,  innocence,  wisdom,  and  in- 

and  viscera  in  man ;  so  that  there  are  telligence ;  and  thence  of  joy  and  happi- 

some  that  have  their  station  in  the  head,  ness.      These  have  an  influx  into  the 

some  in  the  breast,  some  in  the  arms,  head,  and  into  whatever  appertains  to 

and  some  in  every  distinct  part  of  those  the  head,  with  man,  and  corresponds 

members.  The  societies,  therefore,  which  thereto.     In  the    Grand    Man,    who  is 

are  in  any  membet  in  heaven,  correspond  heaven,  they  that  are  stationed  in  the 

to  the  same  member  in  man.    For  in-  breast,  are  in  the  enjoyment  of  the  good 

stance :  the  societies  which  are  there  in  of  charity  and  faith :  their  influx,  also, 

the  head,  correspond  to  the  head  in  man ;  with  man,  is  into  the  breast ;  to  which 

those  which  are  there  in  the  breast,  cor-  they  correspond.    But  in  the  Grand  Man, 

respond  to  the  breast  in  man  ;  those  that  or  heaven,  they  that  are  stationed  in  the 

are  there  in  the  arms,  correspond  with  loins,  and  in  the   organs  belonging  to 

the  arms  in  man  ;  and  so  with  the  rest,  generation  therewith  connected,  are  they 

It  is  from  that  correspondence  that  man  who  are  eminently  grounded  in  conjugal 


(1)  Heaven  and  Hell,  No.  94. 


Ch.  III.]  SCIENTIFIC   ATTALOGY.  115 

nelopmeni — in  spite  of  the  fact  that  in  one  case  we  have  Groups 
of  Units,  and  in  the  other  a  Slrtgle  Unit  standing  in  a  Series 
of  Units — is  the  Underlying  Law  of  Unity,  or  Correspon- 
dence, or  An'alogy,  which  may  he  taken  to  illustrate  Exact 
OR  Scientific  Analogy,  everywhere, 

157.  It  is  due  to  this  Analogy  between  the  Cardinal  and  the 
Ordinal  Numbers,  that  the  namings  of  the  Ordinal  Numbers 
are,  for  the  most  part,  regularly  derived  from  the  correspond- 
ing Cardinal  Numbers ;  the  word  Third  from  Three,  Fifth 
from  Five,  etc.,  (S""^  from  3  ;  5*^  from  5,  etc.) ;  and  also,  that 
everybody  recognizes,  instinctively,  the  Essential  Likeness  or 
Correspondence  between  these  Two  Orders  of  Numbers,  even 
more  distinctly  than  they  have  heretofore  had  defined  to  them 
the  nature  of  the  Difference, 

158.  So  instinctual,  indeed,  and  so  radical  is  this  perception 
of  the  Underlying  resemblance  or  Analogy — this  in  turn  not 
heretofore  explicitly  defined  to  the  mind  of  the  observer — 
between  these  two  Orders  of  Numbers,  that  the  perception  not 


love.  Tliey  who  are  stationed  in  the  correspond  to  them.  The  influx  of 
feet,  are  grounded  in  the  ultimate  good  heaven  takes  place  into  the  functions  and 
of  heaven,  which  is  called  spiritual-nat-  uses  of  the  members ;  and  their  uses, 
ural  good.  They  who  are  in  the  arms  being  from  the  spiritual  world,  invest 
and  hands,  are  in  the  power  of  truth  themselves  with  form  by  means  of  such 
derived  from  good.  They  who  are  in  the  materials  as  are  found  in  the  natural 
eyes,  are  those  eminent  for  understand-  world,  and  so  present  themselves  in 
ing.  They  who  are  in  the  ears,  are  in  effects.  Hence  there  is  a  correspondence 
attention  and  obedience.  They  in  the  between  them."  (1). 
nostrils,  are  those  distinguished  for  per-  8.  "  On  this  account  it  is,  that  by  those 
caption.  They  in  the  mouth  and  tongue,  same  members,  organs  or  viscera,  arc 
are  such  as  excel  in  discoursing  from  signified,  in  the  Word,  such  things  as 
understanding  and  perception.  They  in  have  just  been  mentioned  ;  for  all  things 
the  kidneys,  are  such  as  are  grounded  named  in  the  Word  have  a  significa- 
in  truth  of  a  searching,  distinguishing  tion  according  to  their  correspondence, 
and  castigatory  character.  They  in  the  Hence,  by  the  head  is  signified  intelli- 
liver,  pancreas  and  spleen,  are  grounded  gence  and  wisdom ;  by  the  breast,  char- 
in  the  purification  of  good  and  truth  by  ity  ;  by  the  loins,  conjugal  love  ;  by  the 
various  methods.  So  with  those  in  the  arms  and  hands,  the  power  of  truth  ;  by 
other  members  and  organs.  All  have  an  the  eyes,  understanding  ;  by  the  nostrils, 
influx  into  the  similar  parts  of  man,  and  perception ;  by  the  ears,  obedience ;  by 


(1)  Heaven  and  Hell,  No.  96. 


116 


EXACT  BASIS    OF   UNIVEESOLOGY. 


[Ch.  III. 


only  does  not  depend  upon,  and  is  not  derived  from,  the 
reserriblance  of  the  namings^  but  persists  equally  when  no 
such  verbal  resemblance  is  found.  In  respect  to  the  first  two 
of  the  Ordinal  Numbers,  for  instance,  there  is  no  verbal  like- 
ness to  the  corresponding  Cardinal  Numbers  ; — First  does  not 
resemble  One,  nor  Second,  Two,  so  far  as  the  forms  of  the 
words  are  concerned ;  yet  every  one  understands  that  First 
coREESPONDS  WITH  One,  and  Second  with  Two,  as  truly  as 
Fourth  with  Four,  where  the  verbal  resemblance  is  obvious. 

159.  It  is  this  underlying  Schematise,  formal  or  regula- 
tive Resemblance  or  Unity,  such  as  the  Superficial  Differ- 
ences of  Existence  strive,  as  it  were,  till  the  last  moment  to 
conceal  or  obscure,  which,  when  clearly  apprehended— as, 
now,  in  the  preceding  illustration — ^becomes  the  intelligible 
Law  or  Mode  of  Measurement  between  Spheres  of  Being, 
despite  their  differences.  This  Law,  when  univeesalized  or 
extcTided  to  all  spheees,  becomes  the  basis  of  the  New  Science 
of  JJniversology, 


the  kidneys,  the  purification  of  truth ; 
and  so  with  the  rest.  Hence,  also,  it  is 
usual  to  say  in  familiar  discourse,  when 
speaking  of  an  intelligent  and  wise  per- 
son, that  he  has  a  head  ;  when  alluding 
to  one  who  is  influenced  by  charity,  that 
he  is  a  bosom  friend ;  of  a  person  emi- 
nent for  perception,  that  he  has  a  good 
nose  (or  a  sharp  scent) ;  of  one  distin- 
guished for  intelligence,  that  he  is  sharp- 
sighted  ;  of  one  possessing  great  power, 
that  he  has  long  arms ;  of  a  person  that 
speaks  or  acts  from  love,  that  he  says  or 
does  it  from  his  heart.  These,  and  many 
other  sayings  in  common  use,  are  derived 
from  correspondence ;  for  such  forms  of 
speech  enter  the  mind  from  the  spiritual 
world,  though  the  speaker  is  not  aware 
of  it"  (1). 

9.  "That  there  exists  such  a  corres- 
pondence between  all  things  belonging 


to  heaven  and  all  things  belonging  to 
man,  has  been  evinced  to  me  by  much 
experience — so  much,  indeed,  as  to  con- 
vince me  of  it  as  of  a  thing  self-evident, 
and  not  liable  to  any  doubt.  But  to  ad- 
duce all  this  experience  here,  is  unneces- 
sary, and,  on  account  of  its  abundance, 
would  be  inconvenient.  It  may  be  seen 
in  the  Arcana  Ccekstia,  in  the  Sections 
on  Correspondences,  on  Representations, 
on  the  Influx  of  the  Spiritual  World  into 
the  Natural,  and  on  the  Intercourse  be- 
tween the  Soal  and  the  Body."  (2). 

10.  "  But  although  there  is  a  correspon- 
dence between  all  things  that  belong  to 
man  as  to  his  body,  and  all  things  .hit  be- 
long to  heaven,  still  man  is  not  an  image 
of  heaven  as  to  his  external  form,  but  as 
to  his  internal.  For  the  interiors  of  man 
are  recipient  of  heaven,  and  his  exteriors 
are  recipient  of  the  world ;  in  proportion. 


(1)  Heaven  and  HeU,  No,  9T. 


(2)  lb.,  No.  98. 


Ch.  III.]  IN-TELLIGEXCE  THE  AT^ALOGUE   OF  FORM. 


117 


160.  It  is  by  an  Analogy  of  tMs  sort  that  Feeling,  from  tlie 
bare  Sensations  up  to  the  holiest  affections,  in  the  mind,  is  put 
as  the  Analogue  or  Echo,  within  the  mind,  to  Matter  or  Sub- 
stance, in  the  Universe  at  large  ;  the  Impressions  on  the  mind 
from  Nature  without,  and  the  Feelings  excited  thereby  in  the 
mind,  being  the  Material  upon  which  the  Thinking  Faculty 
reacts  when  the  mind  reflects  or  thinks.  They  are  the  Sub- 
stance which  the  Intellect /orm^  into  Ideas. 

161.  It  is  by  Analogy  of  the  same  kind  that  the  Intellect, 
Understanding,  Intelligence  or  Knowing -Faculty  of  the 
Mind,  is  then  put  as  the  Analogue  of  the  ''Logic'''  of  Hegel, 
the  "  Mathematics' '  of  Fourier,  Mid^the  Sciento-Philosophy  of 
my  Typical  Table  (No.  7,  t.  42),  in  respect  to  the  Universe  at 
large.  This  Knowing-Faculty  impresses  Form,  Forms  or 
Ideas,  upon  the  Feeling  or  Feelings  as  a  Material  or  Substance 
in  the  Mind ;  and  the  Sciento-Philosophy,  as  a  Formative  and 
Eegulative  Element,  does  the  same— whether  as  mere  Con- 
ception in  the  Mind  of  the  Creator  or  Observer,  or  as  Immanent 


therefore,  as  his  interiors  receive  heaven, 
the  man  is,  as  to  them,  a  heaven  in 
miniature,  formed  after  the  image  of 
heaven  at  large  ,  but  in  proportion  as 
his  interiors  do  not  thus  receive,  he  is 
not  such  a  heaven,  and  such  an  image. 
Still  his  exteriors,  which  receive  the 
world,  may  exist  in  a  form  which  is  ac- 
cording to  the  order  of  the  world,  pos- 
sessing various  degrees  of  beauty  -  for 
the  causes  of  external  beauty,  which  is 
that  of  the  body,  are  derived  from  a  per- 
son's parents,  and  from  his  formation  in 
the  womb,  and  it  is  afterwards  preserved 
by  the  common  influx  which  the  body 
receives  from  the  world  ;  in  consequence 
of  which,  the  form  of  a  person's  natural 
man  may  differ  exceedingly  from  that 
of  his  spiritual  man.  The  form  of  cer- 
tain persons,  as  to  their  spirit,  has  some- 
times been  shown  me ;    and  in  some. 


having  fair  and  handsome  faces,  I  have 
seen  it  to  be  deformed,  black  and  mon- 
strous, so  that  you  would  pronounce  it 
an  image  of  hell,  not  of  heaven  ;  whereas 
in  some,  not  outwardly  handsome,  I  have 
seen  it  to  be  beautiful,  fair,  and  like  that 
of  an  angel.  The  spirit,  also,  of  a  man, 
after  death,  appears  the  same  as  it  had 
been  in  the  body,  wMle  he  lived,  so 
clothed,  in  the  world."  (1). 

11.  "  But  correspondence  reaches  much 
further  than  to  man  •  for  there  is  a  cor- 
respondence between  all  the  heavens 
respectively.  To  the  third  or  inmost 
heaven  corresponds"  [tendentially]  "  the 
second  or  middle  heaven ;  and  to  the 
second  or  middle  heaven  corresponds  the 
first  or  ultimate.  To  the  first  or  ultimate 
heaven  also  corresponds  the  form  of 
man's  body,  called  its  members,  organs 
and  viscera.     Thus  the  corporeal  part 


(1)  Heaven  and  HeU,  No.  99. 


118  DEPAETMENTS   OF  UNIVEESE  AND   MIND.  [Ch.  lU. 

and  Constitutive  Law  in  Nature  herself — for  the  Matter  or 
Substance  of  wMcli  aU  tilings  are  made. 

162.  It  is  again  by  Analogy  of  the  same  kind  that  Conation^ 
the  Effort  towards  Action  in  the  Mind^  embodying  the  Will 
and  Desire^  is  put  as  the  Analogue  of  the  Univeesal  Conattjs 
or  Effort  of  all  Being^  manifesting  what  we  sometimes  call 
"  Spirit,"  along  with  Fourier,  in  the  Movement  or  Action  of  all 
things  in  the  Universe,  (c.  1-8, 1. 143). 

163.  Stated  with  more  condensation,  Feeling  is  the  Sub- 
stance, Intellect  the  Foem,  and  Will  the  Conatus  towards 
Movement,  in  the  Mind ;  and,  hence^  Substance,  Foem,  and 
Movement,  as  these  Elements  of  Being  appear  universally^ 
that  is  to  say,  in  the  Universe  at  large,  or  in  the  Constitution 
of  aU  things,  are  the  Analogues  of  these  three  Departments  of 
Mind,  respectively. 

164.  We  thus  begin  to  bridge  over  the  immense  gap  which 
has  always  heretofore  yawned  between  the  Metaphysical 
and  the  Physical  Domains  of  Knowledge  and  Inquiry,  by 


of  man  is  that  in  which  heaven  ulti-  they  are  well  known.    Correspondences 

mately  closes,  and  upon  which,  as  on  its  in  the  vegetable  kingdom  are  all  such 

base,  it  rests."  (1).  things  as  grow  and  flourish  in  gardens, 

12.   "  All  things  that   belong  to  the  woods,  corn-fields,  and  meadows ;  which, 

earth  are  divided    into    three    general  likewise,  it  is  unnecessary  to  name  speci- 

kinds,  which  are  called  so  many  king-  fically,  because  they  also  are  well  known, 

doms.     There  is  the  animal  kingdom.  Correspondences  in  the  mineral  kingdom 

the  vegetable  kingdom,  and  the  mineral  are  all  metals,  both  the  more  noble  and 

kingdom.    The  objects  of   the   animal  the    more  base,  precious  and    common 

kingdom  are  correspondences  in  the  first  stones,  and  earths  of  various  kinds  ;  not 

degree,  because  they  live  .  those  of  the  excluding  water.    Besides  these  products 

vegetable  kingdom  are  correspondences  of  nature,  those  things  also  are  corres- 

in  the  second  degree,  because  they  only  pondences  which  the  industry  of  man 

grow ;  and  those  of  the  mineral  kingdom  prepares  or  manufactures  from  them  for 

are  correspondences  in  the  third  degree,  his  own  use ;  such  as  food  of  all  kinds, 

because    they  do    neither.      Correspon-  garments,   houses,   public  edifices,    and 

deuces  in  the  animal  kingdom  are  ani-  similar  objects."  (2). 

mated  creatures  of  various  kinds,  both  13.  "  The  objects  which  are  stationed 

such  as  walk  and  creep  on  the  ground,  above  the  earth,  such  as  the  sun,  moon, 

and  such  as  fly  in  the  air ;  which  it  is  and  stars ;  also  those  that  are  seen  in  the 

needless  to  mention  specifically,  because  atmosphere,  such  as  clouds,  mists,  rain, 


(1)  Heaven  and  Hell,  No.  100.  (2)  lb.,  No.  104. 


Cn.  Ill]  HEGEL  ;   OKEN  ;   SCHMIDT.  119 

linding  tJie  Law  of  the  Dlsirilmtion  of  tJie  Plienoinena  of  the 
Mind  and  the  Law  of  the  Distribution  of  the  Phenomena  of 
the  External  Universe,  and  so  of  the  Universe  at  large  to  be 
Identical,  or  the  Same— -one  with  the  other. 

165.  This  Idea  of  Echo  between  different  Realms  or  Domains 
of  Being,  and  hence  of  some  kind  of  Analogy  between  them, 
is  not,  as  we  have  seen,  new.  Poetically  and  Mystically,  that 
is  to  say.  Imaginatively,  it  has  abounded  in  the  Past.  In  a 
most  profoundly  Thoughtful  Sense  it  is  the  Basic  Idea  of  the 
Hegelian  Philosophy.  It  is  propounded,  however,  therein, 
still  in  that  vague  and  generalizing  sense  which  is  the  Philos- 
ophoid  or  Naturoid  Style  of  Conception,  as  contrasted  with 
the  Delinitiveness  of  true  Science.  The  greatest  effort  of  that 
Development  of  Thought  to  attain  to  Scientific  Applications 
and  Uses  was  the  labor  of  Oken,  and  the  fate  which  attended 
it  has  been  already  mentioned.  A  remarkable  little  work  of 
the  same  order,  a  summing  up  of  the  drift  of  German  Philos- 
ophy towards  Science,  is  *'  The  Harmony  of  the  Worlds"  ( ''  Die 


thunder,  and  lightning  ;  all  likewise  are  things  which  exist  in  the  world  accord- 
correspondences.  Those  which  proceed  ing  to  order  are  correspondences.  All 
from  the  sun,  and  his  presence  or  ab-  things  there  exist  according  to  order, 
Bence,  as  light  and  shade,  heat  and  cold,  when  they  are  good,  and  perfectly  adapted 
are  also  correspondences  ;  together  with  to  their  intended  use ;  for  everything 
those  which  thence  exist  successively;  good  is  such  according  to  its  use:  its 
like  the  seasons  of  the  year,  which  are  form  has  relation  to  truth,  because  truth 
called  spring,  summer,  autumn,  and  win-  is  the  form  of  good.  Hence  it  is  that  all 
ter ;  and  the  times  of  the  day,  or  mom-  things  in  the  whole  world,  and  partaking 
ing,  noon,  evening,  and  night.  In  a  of  the  nature  of  the  world,  which  are  in 
word,  all  things  that  exist  in  nature,  divine  order,  have  relation  to  good  and 
from  its  minutest  parts  to  its  greatest,  truth."  (2). 

are  correspondences."  (1).  15,  <'  The  animals  of  the  earth,  in  gen- 

14.  "  Every  object  is  a  correspondent,  eral,  correspond  to  affections,  the  tame 

which  exists  and  subsists  in  nature  from  and  ^  useful    animals    corresponding    to 

Divine  Order.     That  which  constitutes  good  affections,  and  the  fierce  and  useless 

Divine  Order  is  the  Divine  Good  which  kinds  to  evil   affections.    In  particular, 

proceeds  from  the  Lord  :  it  commences  oxen  and    bullocks  correspond    to    the 

from  Him  ;  it  proceeds  from  Him  through  affections  of  the  natural  mind ;  sheep  and 

the  heavens  in  succession  into  the  world,  lambs  to  the  affections  of  the  spiritual 

and  is  there  terminated  in  ultimates.  The  mind,    and  birds  or  winged  creatures. 


(1)  Heaven  and  HeU,  No.  105.  (2)  lb.,  No.  107. 


120  EICHAED  OWEN.  [Cn.  III. 

Harmonie  der  Welten"),  "by  Br.  Karl  Sclimidt.  That  whole  de- 
velopment of  Thought  functionates,  however,  in  the  Clef,  1 ;  0 ; 
which  is  still  too  vague  and  generalizing  for  definite  Scientific 
results,  as  contrasted  with  the  Clef,  1 ;  2  ;  which  is  emphatically 
Scientoid,  and  which  now  remains  to  be  more  extensively 
expounded.  Science  Proper  has  become  disgusted  with,  and 
chary  of  trusting  to,  Analogy,  from  the  promises  heretofore 
made  and  broken.  Universology  accepts  the  difiiculty  of  over- 
coming the  unfavorable  judgment  thus  rendered,  and  appeals 
to  its  own  current  of  demonstrations. 

166.  Science  has  itself,  however,  made  some  noteworthy 
efforts  towards  the  Comparison  of  different  Domains  of  Being. 
This  new  drift  of  investigation  has  been  nowhere  carried  far- 
ther than  in  Comparative  Anatomy.  Perhaps  the  Diagram 
of  a  Typical  Vertebra  in  Eichard  Owen's  "  Homologies  of  the 
Vertebrate  Skeleton"  is  the  highest  point  to  which  Science  has 
heretofore  attained  in  the  world.  A  more  extended  statement 
of  what  Science  has  heretofore  accomplished  in  this  field  of 


according  to  their  species,  correspond  to  Man,  too,  as  to  his  natural  man,  is  like 
the  intellectual  faculties  and  exercises  of  the  animals  ;  wherefore,  also,  it  is  usual 
both  minds.  Hence  it  is  that  various  to  compare  him  to  them  in  common  dis- 
animals,  as  oxen,  bullocks,  rams,  sheep,  course.  Thus  a  man  of  mild  disposition 
she-goats,  he-goats,  and  male  and  female  is  called  a  sheep  or  a  lamb ;  a  man  of 
lambs,  also  pigeons  and  doves,  were  em-  rough  or  fierce  temper  is  called  a  bear  or 
ployed  in  the  Israelitish  Church,  which  a  wolf ;  a  crafty  person  is  termed  a  fox  or 
was  a  representative  one,  for  holy  uses,  a  snake  ;  and  so  in  other  instances."  (1). 
it  being  of  them  that  the  sacrifices  and  16.  "  There  is  a  similar  correspondence 
bumt-oflferings  consisted ;  for  when  so  with  the  objects  of  the  vegetable  king- 
employed,  they  corresponded  to  certain  dom.  A  garden  in  general  corresponds 
spiritual  things,  and  were  understood  in  to  heaven  as  to  intelligence  and  wisdom, 
heaven  according  to  their  correspon-  wherefore  heaven  is  called  (in  the  word) 
dences.  Animals,  also  according  to  their  the  garden  of  God,  and  Paradise,  and  is 
genera  and  species,  actually  are  afiec-  also  named  by  man,  the  heavenly  Para- 
tions ;  the  reason  of  which  is  because  dise.  Trees,  according  to  their  species, 
they  live;  and  nothing  can  have  life,  correspond  to  perceptions  and  knowl- 
except  from  affection,  and  according  to  edges  of  good  and  truth,  from  which  are 
it.  Hence,  likewise,  it  is,  that  every  procured  intelligence  and  wisdom.  There- 
animal  possesses  an  innate  knowledge  fore  it  was  that  the  ancients,  who  were 
according  to    the  affection  of  its  life,  skilled  in  the  science  of  correspondences, 


(1)  Heaven  and  Hell,  Nos.  110,  111. 


Ch.  Ill] 


CATEGORIES  OF  MIND  AND  BEING. 


121 


inquiry,  the  Comparison  of  Different  Domains,  will  "be  found 
in  the  "  Structural  Outline  of  Universologj."  c.  1. 

167.  While  previous  thinkers  have  admitted  the  Idea  of 
Analogy,  they  have  not  to  any  extent  planted  themselves 
centrally  upon  it,  that  is  to  say,  upon  the  Line  or  Limit  of 
Difference  between  Domains  ;  or,  otherwise  viewed,  at  the 
centre  of  Unity  between  them  ;  but  have  always  occupied  some 
one  Domain  more  or  less  exclusively.  Thus  the  Categories  of 
Kant,  as  understood  by  him,  are  Categories  only  of  the  Under- 
standing, a  department  within  the  Mind,  and  not  Categories, 
as  I  mean  them,  and  propose  to  demonstrate  them  to  be,  of 
Universal  Being — ^the  Logic  of  the  External  World,  precisely 
as  they  are  the  Logic  of  the  Mind.  Chaly bails,  one  of  the 
latest  of  the  expounders  of  the  German  Philosophy,  says 
explicitly,  in  speaking  of  Kant :  *'  The  categories  of  which  we 
have  spoken,  are  not  Laws  of  Nature^  in  accordance  with 
which  External  Objects  in  Nature  are  obliged  actually  to 
move  or  to  act  •  they  are  merely  the  Laws  of  that  part  of  our 


Co7nmenfary  f.  166,  The  magnificent  contribution  made  to  Science  by 
Descartes  in  the  reconstitution  of  Geometry,  through  the  application  of  Alge- 
bra, is  in  fact  simply  the  discovery  of  a  branch  of  the  Exact  or  Scientific  Ana- 
logy which  exists  between  Number  and  Form,  whereby  it  becomes  possible  for 
Figure  and  Position,  and  even  Direction,  to  be  expressed  in  Numerical  Terms. 
This  of  course  is  more  basic  and  more  extensive  than  the  instance  cited  from 
Owen;  but  it  does  not  advance  so  far  into  the  Concrete  and  Homogeneous,  the 
more  difiicult  domain ;  and  it  is  in  that  sense  only  that  it  does  not  touch  so 
high  a  point  in  actual  Scientific  Solution. 


celebrated  their  sacred  worship  in  groves  ; 
and  hence  it  is  that,  in  the  Word,  trees 
are  so  often  mentioned,  and  heaven,  the 
church,  and  man,  are  compared  to  them, 
as  to  the  vine,  the  olive-tree,  the  cedar 
and  others ;  and  good  works  are  com- 
pared to  fruits.  The  various  kinds  of 
food,  also,  which  are  obtained  from  them, 
especially  those  from  grain,  correspond 
to  affections  of  good  and  truth,  because 
these  sustain  man's  spiritual  life,  as 
earthly  food  sustains  his  natural    life. 

16 


Hence,  bread  in  general  corresponds  to 
the  affection  of  all  good,  because  it  sup- 
ports life  better  than  other  aliments; 
and  because  by  bread  is  meant  all  food 
whatever.  On  account  of  this  corres- 
pondence, also,  the  Lord  calls  himself  the 
bread  of  life ;  and  for  the  same  reason 
loaves  were  applied  to  a  sacred  use  in  the 
Israelitish  Church,  being  placed  upon 
the  table  in  the  tabernacle,  and  called  the 
shew-bread ;  and  hence,  likewise,  all  the 
divine  worship  performed  by  sacrifices 


122  FOUEIER'S  "UNIVERSAL  xi^fALOGY."  [Ch.  Ill 

Nature  wMcli  thinks,  of  our  Understanding,  in  accordance 
with  which  it  has  to  proceed."  The  Categories  of  the  Under- 
standing are,  on  the  contrary,  in  the  view  of  Universology, 
identical,  in  a  sense  at  least,  and  by  a  precise  Echo,  with  the 
Categories  of  External  Being,  and  thus  the  Science  of  Mind  is 
identical  with  tlie  Science  of  JS'ature,  or,  othenvise,  echoes  or 
corresponds  to  it. 

168.  Even  with  regard  to  Hegel,  Chalyhaiis  again  says: 
"It  seems  most  difficult  to  discover  a  necessary  transition 
from  Logic  to  the  Philosophy  of  Nature ;  and  this  is  the  point 
to  which  Ms  opponents,  and  Schelling  at  their  head,  are  wont 
to  address  their  most  strenuous  attacks."    (1). 

169.  Fourier,  on  the  contrary,  as  a  Naturalist,  for  he  must 
"be  reckoned  on  that  side  in  his  approach  to  the  consideration 
of  Society,  has  distinctly  propounded  a  doctrine  of  Universal 
Analogy,  but  still  one  characterized  by  vagueness  and  scien- 
tific insufficiency.  At  the  start  he  has  dipped  down  into  a 
metaphysical  discrimination  for  his  Basis,  as  quoted  in  the 


and  burnt-offerings,  was    called  bread.  He  is  in  little  all  the  sphere. 

On  account  also  of  this  correspondence,  Herbs  gladly  cure  our  flesh,  because  that 

the  most  holy  solemnity  of  worship  in  thei/ 

the  Christian  Church  is  the  holy  Supper,  Finde  their  acquaintance  there"  (3) 

the  elements  used  in  wliich  are  bread  ■ 

and  wine.     Prom  these  few  examples  "  ^  ^«^«^  similitude  interlocks  all,     • 

the  nature  of  correspondence   may    be  -AH    spheres,   grown,    ungiovvii,    small. 


(2).  larg-e. 

Suns,  moons,  planets,  comets,  asteroids, 

17.  "  Man  is  all  symmetric —  All  the  substances  of  the  same,  and  all 
Full  of  proportions,  one  limb  to  another,  that  is  spiritual  upon  the  same  ; 

And  aU  to  all  the  world  besides.  All  distances  of  place,  however  wide, 

Each  part  may  call  the  farthest  brother ;  AU    distances    of  time  —  all    inanimate 
For  head  with  foot  hath  private  amitie,  forms. 

And  both  with  moons  and  tidea"  All  souls— all  living  bodies,  though  they 


be  ever 


"  Nothing  hath  got  so  farre  So  different,  or  in  different  worlds. 

But  man  hath  caught  and  kept  it  as  his  All  gaseous,  watery,  vegetable,  mineral 

prey,  processes — 

His  eyes  dismount  the  highest  starre  ;  The  fishes,  the  brutes  ; 


(1)  Historical  Development  of  Spec.  Philosophy,  from  Kant  to  Hegel,  pp.  4T, 

(2)  Heaven  and  HeU,  No.  111.  (3)  George  Herbert. 


I 


Cn.  III.]  AETIIUR  YOU]^:G.  123 

last  preceding  Table ;  but  for  Metaphysics  as  snch,  and  the 
Metaphysicians,  he  had,  as  well  as  Comte,  a  profound  con- 
tempt. It  will  appear  in  the  end,  however,  that  true  philosoph- 
ical greatness  is  hardly  compatible  with  habitual  contempt 
for  any  sphere  of  Human  Thought,  or  even  for  any  grade  or 
variety  of  Human  Character  or  Development. 

170.  The  three  discriminations  of  Being  assumed  by  Fourier, 
1.  Mathematics  ;  2.  Matter  ;  3.  Spirit,  he  denominates  the 
Principles  of  Being.  They  are  not,  however,  in  any  proper 
sense,  Principles.  They  are,  on  the  contrary,  no  more  than 
broad  generalizations  of  the  Facts  of  Being,  and  may  properly 
enough  be  denominated  Spheres,  Domains,  or  Departments, 
or  stiU  better.  Factors,  of  Being. 

171.  Arthur  Young,  of  the  school  of  Fourier,  with  more 
tendency  than  any  other  of  that  school  to  a  Mathematical  and 
Positive  Treatment  of  their  subject,  has  adopted,  in  a  work 
recently  published, — * 'The  Fractional  Family,"— this  threefold 
Distribution  of  Fourier  as  Basis,  choosing  the  Natural  Order, 

All  men  and  women — me  also,  18,  In  addition  to  Swedenborg  and  the 

All  nations,  colors,  barbarisms,  civiliza-  Poets,  for  the  Doctrine  of  Analogy  as  a 

tions,  languages,  semi-scientific,  semi  imaginative,  and  al- 

AU  identities  that  have  esisted,  or  may  ways  Mystical  Exposition  of  Nature,  or 

exist,  on  this  globe  or  any  globe,  of  previous  Scriptures,  the  student  may 

All  lives  and  deaths — all  of  past,  present,  consult  the  Hermetic  Philosophers,   the 

future,  Spiritists,  and  numerous  other  writers. 

This  vast  similitude  spans  them,  and  al-  Among  the  most  interesting  and  striking 

ways  has  spanned,  and  shall  forever  recent  instances  of  this  style  of  Literature 

span    them,     and   compactly    hold  are  the  Divine  Drama  of  History — The 

them."  (1).  Rock  and  the  Sand,  by  Rev.  James   E. 

Smith,  London ;    The  Arcana  of  Chris- 

«  AU  animals  are  living  hieroglyphs.  tianity,  by  T.  L.  Harris,  of  New  York, 

The  dashing  dog,  and  stealthy-stepping  professedly  an  exposition  of  the  GelestiaZ 

*^^*'  Meaning  of  the  "  Word"  or  Scriptures,  as 

Hawk,  bull,  and  all  that  breathe,  mean  ^  step  beyond  Swedenborg's  exposition  of 

something  more  tl^^j^.  Spiritual  Meaning,   which  he  ac- 

To    the    true    eye    than   their    shapes  ^epts  as  his  basis.      See  also  a  Sym- 

show."  (2).    ^qJJp  Exposition  of  the  book  of  Job  ap- 

*  *  *"  An  all-explaining  spirit,  pended  to  the  Frothinghams' work  [Bos- 
Teaching  divine  things  by  analogy  *«°1'  ^^^'^^^^  Ontology  an  Exact  Sci- 
With  mortal  and  material."  (3). 


ence. 


(1)  Leaves  of  Grass.    Walt  Whitman,  p.  230.  (2)  Festus,  p.  249.  (3)  lb.,  233. 


124 


SPIRIT — MATHEMATICS — MATTER. 


[Cm  III. 


as,  1.  Matter  ;  2,  Mathematics  ;  3.  Spirit.  The  following 
extract  from  this  work  is  too  cognate  with  the  purposes  of  my 
own  labors  to  be  omitted  here : 

172.  ^'The  Universe  is  a  Compound  of  only  Two  Priis^- 
ciPLES,  or,  it  is  Spirit-Matter,  when  we  consider  it  under 
the  aspect  which  first  and  most  readily  presents  itself : 

Spirit. 


JfKatter* 


but  it  is  a  compound  of  Three  Principles,  or  it  is  Spirit- 
Mathematics-Matter  ; 

BpirU. 


MATHXIinATICS. 


JIMatter* 


19.  There  is  no  field  of  Analogy  which 
will  be  so  immediately  and  extensively 
labored,  and  with  such  rich  results,  as 
Language.  It  is  the  echo  of  identity 
between  Sound  and  Sense,  first  to  be 
scientifically  established,  which  will  then 
found  the  New  Scientific  Universal  Lan- 
guage. Two  works  are  far  advanced  in 
preparation,  and  will  be  among  the  ear- 
liest to  follow  the  present  volume,  to  be 
entitled  "  The  Alphabet  of  the  Uni- 
verse, with  the  Solution  of  the  Problem 
of  the  Origin  of  Language  and  of  Lan- 
guages," and  "  The  Universal  Alpha- 
bet, including  a  Cosmopolitan  or  Eth- 
nical Alphabet,  on  the  Basis  of  the  Roman 
Alphabet,  for  printing  and  writing  all 
Languages  in  a  uniform  manner:   to- 


gether with  a  revised  English-adapted 
Phonetic  Alphabet  in  aid  of  the  Spelling 
Reform  of  the  English  Language," — re- 
spectively. The  sixth  chapter  of  "  The 
Structural  Outline  of  Universology"  will 
be,  in  addition,  preparatory  for  the  New 
Language.  These  will  be  followed  by 
"  The  Introduction  to  Alwato,"  and 
by  Grammars,  Vocabularies  or  Dictiona- 
ries of  Alwato,  with  Readers,  and  with 
portions  of  the  Scriptures  and  other 
Standard  Works  translated  into  the  New 
Language,  all  of  which  are  in  various 
stages  of  preparation  or  advancement,  in 
the  Sciento-literary  Laboratory  of  the 
University — an  entire  new  literature, 
in  fine,  of  the  Universal,  or  Planetary 
order. 


Ch.  Ill] 


ij^veese  and  dikect. 


125 


wlieii  we  consider  it  under  its  true  and  complete  aspect,  by 
inserting  betwixt  the  two  opposite,  contrasted,  or  Polar  Prin- 
ciples, their  Central  Principle  of  Connexion  and  of  DldribU' 
iim  Order, 

173.  ''  Spirit  is  the  Principle  of  Action,  Force  or  Movement ; 
"Matter  is  the  Principle  of   Eeaction,   Attraction   and 

Passivity;  and 

"Mathematics  is  the  Principle  of  Numerical  and  Geomet- 
rical Distribution,  by  reason,  or  by  the  ratio-nal  laws  of 
which.  Spirit  distributes  Matter  progressively,  into  all  its 
varieties  of  Form  and  Combination,  Properties  and  Functions ; 
and  regulates  and  proportions  each  to  each,  and  all  to  all. 

174.  "Wherever,  therefore,  we  have  Being  or  Thing,  Form, 
Property  or  Function,  we  have  Spirit  and  Matter  mathe- 
matically distributed  and  co-ordinated, — 

" — co-ordinated,  viz.,  according  to  numerical  and  geome- 
trical laws,  from  which  their  respective  and  relatively  diversi- 
fied aspects,  and  properties,  and  functional  activities  flow. 

175.  "  Spirit  acts^  and  Matter  reacts,  along  a  Primary 
Axis,  which  connects  the  two  opposite  Poles  ;  and  the  Mathe- 
matical and  Distributive  Centre  of  this  Primary  Axis,  where 
the  contrasted  Forces  combine,  originates  a  Transverse  Axis 
of  Distributive  Moyeme]S"t,  of  a  Three-fold  Nature : 


Spirit, 


Inverse  or  .Vegative.- 


\Direct  or  Positive, 


Jflatter. 


^' First  An  Inverse  or  Negative  Movement  of  Differentia- 
tion— or  that  which  distinguishes  the  different  parts  of  a  mass 
or  whole — which  individualizes  its  constituents  or  elements, 
or  separates,  or  parts,  or  fractionates  progressively,  and  which, 


128  CO-OEDI]N^ATIO]S".  [Ch.  III. 

pursued  to  its  extreme,  reduces  everything  to  the  Infinitely 
Small. 

''''Second,  A  Direct  or  Positive  Movement  of  Integration^ 
or  that  which  maintains  the  fundamental  One-ness,  Unity  or 
Whole-ness  of  the  individualized  parts,  notwithstanding  their 
separation,  partition  or  fractionating,  and  which,  pursued 
to  its  extreme,  embraces  All  in  the  Infinitely  Great. 

"  Third,  A  Central  or  Neutral  Movement  of  Co-ordination^ 
which  connects  the  Inverse  and  the  Direct,  or  Differentiation 
and  Integration,  hy  referring  the  constituent  elements  or  parts 
of  any  Unities  or  Wholes  to  some  common  fixed  points  or 
principles;  as  when  we  Co-ordinate  lines  by  referring  them 
to  the  Triangle  and  Circle,  and  thus  constitute  Geometry  ; — 
or  ty  distributing  such  constituents  or  elements^  or  'parts  into 
progressive  Scales  or  Series  / — as  in  the  case  of  the  Musical 
Octave ; — Arithmetical  and  Geometrical  Series ;  or  also  as 
exhibited  in  the  following  distributions  : 

Inverse.  ITeuteal.  Dieect. 

The  Individtialy  The  Series^  The  Group, 

Fractional  Groups,        Series  of  Groups,        Integral  Group. 

— or  hy  determining  proportionate  J^umhers  ;  as  in  the  case  of 
the  composition  of  Water,  the  constituents  of  which  are  8  parts 
by  weight  Oxygen,  and  1  part  by  weight  Hydrogen ;  in  which 
case  Oxygen  and  Hydrogen  represent  the  Inverse  or  Differen- 
tiating Distributive  Movement,  Water  the  Direct  or  Integrat- 
ing, and  the  ratio  of  8 : 1  the  Neutral  Movement ;  and  which 
we  may  exhibit  thus  : 

Inveese.  Neuteal.  Dieect. 

Hydrogen,  Oxygen,  HO.  Water. 

— or  hy  establishing  limits  ;  as  in  the  case  of  the  Neutral  Idea 
of  Space  ;  or  in  that  of  Maxima  and  Minima,  etc.  ; — or  also 
by  determining  Geometrical  arrangements  ;  as  in  the  case  of 
minerals  and  crystals,  or  Symmetry  of  form  in  general. 
And  from  all  this  it  will  be  seen  that  the  problems  of  Neutral 


Chiil]  iteutsal  domain.  127 

Movement  {Mathematics)  are  at  once  the  most  difficult  and 
the  most  important  of  Philosophy,  and  tliat  tliey  require  our 
utmost  attention  in  questions  which  have  reference  to  Society 
and  Industry."  (1). 

176.  The  gist  of  this  extract  is  in  the  perception,  therein  so 
clearly  stated,  first,  That  the  Mathematics  are  a  Neutral,  and 
hence  an  Impartial  Domain,  and  secondly,  the  implication,  at 
least,  that  there  is  lying,  as  it  were  concealed,  in  this  domain  the 
final  Solution  of  our  Philosophical  and  our  Practical  difficul- 
ties. This  intimation  accepted,  as  I  understand  and  intend  it, 
is  a  perception  alike  new  to  the  Philosopher  and  the  Scientist ; 
for  by  Mathematics  is  here  meant,  not  the  Calculus,  hut  the 
Spieit  of  Mathematics,  as  a  Philosophy; — tlie  Metaphysics 
of  Mathematics  ; — the  Logic  of  Hegel,  not  speculatively  and 
tiaguely,  hut  exactly  and  mathematically,  developed;  not 
TKATirscEi^DENTAL  PHILOSOPHY  Under  the  clef  1;  0;  but 
SciEisTTic  Philosophy  under  the  clef  1 ;  2. 

177.  It  is  in  this  Neutral  Domain  of  Being  that  the  richest 
mines  of  human  thought  are  to  be  worked  hereafter.  The 
''FoECEs"  of  Hickokand  Spencer  are  no  more  adequate  to 
give  the  final  answers  to  the  Interrogatories  of  the  Sphynx, 
than  the  Eaeth,  Aie,  Fiee,  and  Watee,  of  the  Greeks ;  or, 
than  the  1 ;  0  Theory  of  the  Germans.  The  Aetoid  Aspect  of 
Philosophy  is  no  more  the  Umpire  of  Truth  than  the  Natu- 
EOiD.  The  Impartiality  and  Exactitude  of  SCIEISTCE  i|iust 
intervene  in  the  end,  to  judge  and  to  decide.  The  Head  must 
come  to  preside  alike  over  the  Heart  and  the  Hand. 

178.  The  allusion  above  to  the  end — as  if  Philosophy  were 
in  some  sense  to  attain  its  end,  and,  in  so  doing,  come  to  an 
end — furnishes  an  occasion  for  correcting  a  misapprehension, 
and  for  making  an  important  distinction  : 

The  idea  is  entertained  in  some  quarters,  that,  should  the 
real  discovery  be  made  of  the  Scheme  and  Laws  of  the  Uni- 
verse, such  discovery  would  bring  about  the  prevention  of  all 


(1)   The  Fractional  Family,  the  First  Part  of  Spirit-Mathcmatics-Matter,  by  Arthur  Young,  p.  1-4. 


128  OBJECTION  OF  CHALYBAUS.  [Ch.  III. 

fartlier  progress,  and  be  in  a  sense,  tlierefore,  the  destruction  of 
the  Intellectual  World.  This  Idea  is  parallel  to  that  Religious 
Paradox  of  Opinion :  That  the  advent  of  the  Millennium  on 
Earth  will  be  synchronous  with  the  destruction  of  the  Material 
World  ;  that  is  to  say,  of  the  same  Earth  into  which  the  Mil- 
lennium is  to  be  introduced.  This  point  in  respect  to  the  World 
of  Thought,  is  strongly  put  by  Chalybaiis,  as  follows:  ''We 
observe  that  every  object  in  the  economy  of  nature  presup- 
poses what  we  would  term  its  antagonist;  the  leaf  on  the 
branch  seems  to  call  forth  another  on  the  opposite  side,  as  if 
to  preserve  the  equilibrium.  The  same  law  manifests  itself 
also  in  the  growth  of  mind  and  in  the  organic  development  of 
consciousness.  While  progress  in  the  formation  of  the  whole 
is  the  aim,  the  alteration  in  the  individual  parts  is  due  to  the 
appearance  of  contraries  ;  for  it  is  noticeable,  that,  whenever 
any  philosophical  fundamental  view  was  pronounced  in  a 
decided  form,  it  also  stood  forth,  i2)so  facto  and  necessaiily, 
as  one-sided.  But  immediately  an  opposite  statement,  roused 
up  by  contradiction,  made  its  appearance,  and  criticism 
entered  the  lists  on  both  sides  of  the  question.  But  both  these 
extremes  only  served  to  call  forth  a  third  view,  to  add  a  new 
sprout  on  the  branch,  which  in  turn  was  destined  to  pass 
through  the  same  process  of  development.  Whether  and 
where  this  development  shall  result  in  that  blossom,  which 
would  at  the  same  time  be  its  termination,  we  feel  to  be  an 
inquiry  to  which,  as  yet,  we  cannot  return  a  reply.  Such  an 
actual  perfection  of  consciousness,  were  it  attained,  would  also 
mark  the  end  of  the  development  within  the  reach  of  our 
species ;  and  our  globe,  in  its  present  form  at  least,  would 
then  have  also  served  its  purpose  for  the  general  economy  of 
intelligences.  Its  ulterior  fate  would  belong  to  a  period  yet 
future  in  the  history  of  the  World  ;  nor  shaU  we  hazard  any 
speculation  thereoji."     (1). 


(1)  Chalybaas,  Speculative  Philosophy,  p.  26. 


Ch.  III.]  COMMON   CENTEE  OF  PEINCIPLE.  129 

179.  So  far  from  tlie  kind  of  discovery  iii  question  Ibeing 
^*  the  end  of  tlie  development  within  the  reach  of  our  species," 
it  will,  on  the  contrary,  be  the  true  Beginning  of  All  Orderly 
and  Spiritually  Organised  Progression.  The  entirety  of  Mental 
Struggle  and  Progress  previous  to  tliis  discovery  is  first 
Chaotic,  and  then  Embryonic,  and  at  best  Infantoid,  and  such, 
therefore,  as  is  destined  to  give  place  to  another  Order  of  Pro- 
gress, under  the  guidance  of  Known  Laws,  and  directed  to  a 
Definite  End,  which  is  the  Infinite  Practical  Perfection  of 
Humanity,  or  of  the  Total  Rational  Creation. 

180.  The  true  Analogue  of  the  valid  Discovery  of  a  Unitary 
Law  is  not,  therefore,  the  blossom  which  perishes,  but  some- 
thing far  more  radical  and  elementary.  It  is,  namely,  the 
Centre  of  the  Circle  of  Being,  towards  which  all  the  rays  of 
Primitive  Mental  Progression  have  been  hitherto  irregularly, 
but  gradually  converging. 

181.  When  this  Centre  is  reached,  Progress  of  that  Jcind  is 
arrested.  Every  Pilgrim  to  tliis  Mecca  or  Jerusalem  then 
turns  his  back  upon  the  Caaba,  or  the  Holy  of  Holies,  and 
proceeds  outwards  from  the  former  object  of  his  aspiration  to 
his  Home  in  the  Distance.  That  is  noio  his  point  of  departure, 
which  was  previously  the  Goal  in  prospect. 

182.  So  the  Unitary  Centre  of  all  rational  Thought  and 
Principle,  when  discovered^  becomes,  hy  a  Total  Reversal  of 
the  jyirection  of  Progress^  a  Point  of  Departure  for  the  New 
and  Orderly  and  Organized  Movement  of  the  Reason — and  of 
the  Conduct  then  regulated  by  the  Reason — outwardly  upon 
every  radius  of  the  same  circle,  to  Infinity. 

183.  Each  of  the  Special  Sciences,  for  example,  has  hitherto 
been  working  up,  blindly  and  tentatively,  towards  some  Centre 
of  Common  Principle,  which  seemed  to  preside,  in  a  recondite 
manner,  over  all  the  Sciences.  This,  when  discovered  and  de- 
monstrated, becomes  the  Common  Bond  of  all  the  Sciences^  or 
the  Unity  of  the  Sciences,  or  the  Science  of  the  Sciences,  or,  in 
a  word,  Univeesology.    This  initiates  a  new  Universal  and 


130  ORDERLY  BEGINjN^ING.  [Cn.  III. 

Infqjlible  Method  of  Deduction — from  the  Centre  Ontward — 
in  the  place  of  the  painful  uncertainty  of  Induction — from  a 
given  circumference  of  Observation  inwardly  towards  an  un- 
known Centre  ; — not  indeed  to  the  total  exclusion  of  Induction, 
but  as  reducing  it  to  the  secondary  and  less  important  position. 
So  far,  therefore,  from  coming  to  an  end  of  Progression  by  the 
discovery  of  the  Unity  of  Law  in  the  Universe,  we  shall  come 
only  to  an  end  of  Progression,  unregulated  and  vacillating  in 
character,  along  a  quasi-T2,^m.^  towards  the  Unknown  Centre, 
and  feeling  its  way,  as  it  were,  for  the  discovery  of  that  Centre. 
Then,  by  a  Polar  Inversion,  or  Terminal  Change  of  Direction, 
we  resume  Progress,  with  a  firm  step  and  a  reliable  guidance, 
from  the  now  Known  Centre,  outward  upon  all  the  Eadii  of 
the  Circle,  or  upon  any  given  one  of  them,  in  a  career  which, 
in  this  outward  direction,  is  bounded  by  no  circumference,  and 
is,  therefore,  infinite  or  endless. 

184.  In  the  First  Drift  of  our  Progression,  from  the  acci- 
dental circumference  of  Observation  at  Individual  Positions 
towards  the  Unknown  Centre  of  Eational  Law  and  Order  and 
Harmony  in  the  Universe,  we  are  chiefly  under  the  reign  of  the 
Instinct  or  Intuition.  The  Eeason  is  indeed  active.  It  is^ 
however^  as  a  Rebels  a  Dissenter^  a  Sceptic^  a  Protestant,  or 
an  Investigator  strimng  to  thread  the  labyrinth  and  to  regu- 
late or  to  find  the  means  of  regulating  the  disorders  of  Exist- 
ence. In  this  effort  it  becomes  Inductive,  that  is  to  say, 
broadly  Observational,  with  the  Classification  of  Phenomena. 

185.  In  the  new  and  reversed  drift  of  Progression  from  the 
Centre,  although  the  career  of  Mind  is  outward  to  Infinity,  it 
will  be  ever  consistent  and  regulated,  because  it  will  rest  as 
its  point  of  departure  upon  a  Fixed  Centre  of  Intellectual 
Unity,  by  which  also  the  Affections  and  the  Conduct  will 
likewise  be  drawn  into  a  Co-operative  Harmony,  and  Unity  of 
the  Race  will  thus  he  practically  secured, 

186.  What  Chalybaiis  therefore  dreads,  as  the  end  of  all 
Progress,  is  only  its  Proper  and  Orderly  Beginning.     It  is  the 


C.I.  III.]  ILLUSTEATIOISr  ;    CIRCLE  AND  EADII.  131 

Bamo  as  with  the  Millennium  which  the  more  intelligent 
Theologians  explain  to  ns  as  the  Prospective,  and  at  this 
hour,  the  Imminent  Destruction  of  an  Old  and  Imperfect  Dis- 
pensation of  Human  Aifairs,  and  the  Replacing  of  it  Tby  a 
Higher  and  more  Perfect  one.  c.  1. 

187.  The  change  of  the  drift  of  Direction  into  the  precisely 
opposite  drift  of  Direction,  when  any  career  has  been  run  to 
its  natural  terminus,  and  the  inauguration  of  the  Eeturn 
Career  by  this  total  change  of  Drift,  is  the  important  and 
frequently  recurring  Law  of  Universology,  which  has  been 
already  stated,  as  Terminal  Coi^VERSioiq^  into  Opposites. 
(t.  83).    c.  1. 

188.  The  Mathematical  or  Scientoid  Hlustration  of  the  Circle 
with  its  Radii,  descriptively  introduced  above  in  the  place  of 
the  Plant  and  its  Blossom  used  as  the  illustrative  metaphor 
by  Chalybaiis,  is  so  important  for  the  purposes  for  which  it  is 
adduced,  that  I  add  the  following  Diagram,  as  still  further 
illustrative : 

Commentary  t.  186*  1.  The  Oneida  and  Wallingford  Perfectionists  have 
a  Sclieme  of  Theology,  derived  from  their  founder  and  leader,  Rev.  John  H. 
Noyes,  in  accordance  with  which  the  Second  Coming  of  Christ  actually  oc- 
curred, according  to  the  literal  prophecy,  within  the  time  of  the  generation 
living  upon  the  Earth  at  the  time  of  his  Crucifixion.  Christ  came,  according 
to  them,  about  the  year  A.  D.  70,  "  like  a  thief  in  the  night,"  and  called  away 
into  the  Spirit-World  the  handful  of  True  Believers,  and  set  up  his  Kingdom, 
not  on  Earth,  but  in  the  Spirit-Life.  That  was,  according  to  them,  the  begin- 
ning of  the  Mllennium  (the  thousand  years)  the  whole  of  which -is  now  past. 
They  concur,  however,  with  the  general  expectation  of  the  Christian  World, 
mentioned  in  the  Text,  that  Christ  is  now  about  to  establish  formally  and  exter- 
nally his  Kingdom  upon  the  Earth  ;  and  they  have  recently  i)roposed  as  the 
appropriate  name  for  this  new  Societary  Order  the  term  Perennimn  (through 
all  years).  The  word,  quite  appropriate  in  itself  for  the  expression  of  their 
views,  is  unfortunate  in  its  Adjective  Perennial^  which  has  already  a  well- 
established  non-technical  meaning.  Millennium  and  Millennial  may  very  well 
be  retained  in  the  sense  they  have  already  acquired,  beyond  their  Etymology, 
as  relating  to  a  reign  of  Harmony  not  literally  limited  in  Time. 

Com^mentary  f,  187'  1.  This  Terminal  Conyersion  into  Opposites 
applies,  as  well  as  to  any  other  line  or  stick  (t.  83),  to  a  Radius  of  a  Circle 
along  which  we  may  travel  inward  to  the  Centre,  and  thence  outward,  from  the 
Centre,  or  vice  i)ersa.    And  when  this  occurs  with  reference  to  all  the  Radii  of  a 


132 


INDUCTIOIS^  Al^D  DEDUCTION. 


[ch,  in 


Note. — The  crooked  lines  from  the  circumference  to  the  centre  denote  Induc- 
tion ;  the  straight  lines  outward  from  the  Attained  centre  denote  Deduction,  after 
the  Unitary  Law  is  discovered. 

189.  The  importance  of  this  subject  will  justify  still  another 
illustration.  The  Universological  Basis  of  Truth  is  no  more 
the  Finality  of  Philosophy,  and  of  Human  activity,  than  the 
discovery  or  invention  of  the  Multiplication  Table  was  the 
Finality  of  Mathematics.    The  whole  past  effort  of  Philosophy 


Circle  we  have  a  Terminal  Conversion  from  Involution  to  Evolution,  or 
mce  versa.  It  is  important  to  familiarize  the  mind  with  this  application  of  the 
Principle  as  between  the  Within  and  the  Without  of  Circles  and  Globular  Ob- 
jects and  Conceptions.  In  the  case  in  the  Text  the  change  is  from  the  cautious 
In-gathering  of  the  Inductive  Method  to  the  Bold  and  Well-assured  Outgoing 
of  Deduction. 


Cll.  III.]  THE  MULTIPLICATION  TABLE.  133 

has  been  to  find  an  Epitome  and  Regulator  of  all  Thinking, 
wMch  should  be  to  Philosophy  and  Science  Entire,  what  the 
Multiplication  Table  is  to  our  particular  knowledge  of  the 
Combinations  of  Numbers— a  guide  to  special  applications 
and  a  guard  against  errors.  It  is  obvious,  therefore,  that 
such  a  Discovery,  while  it  is  the  end  of  an  Incipient  Career 
employed  in  the  search  after  its  discovery^  is  the  beginning 
of  the  Normal  and  Superior  Development. 

190.  This  illustration  is  also  good  for  another  purpose.  It 
takes  from  my  Personality,  in  propounding  the  Principles  of 
the  new  Science,  the  position  of  Arbitrary  and  Dogmatic 
Authority — an  Authority  which  would  vitiate  the  true  Sciento- 
Pliilosophic  point  of  view.  If  we  had  never  had  a  Multiplica- 
tion Table  until  now,  the  fortunate  Discoverer  of  this  sys- 
tematic arrangement  of  the  Elementary  Relations  of  Numbers 
might  or  might  not  prove  to  be  the  most  able  of  mathemati- 
cians in  the  application  of  that  Table  to  its  ulterior  uses.  That 
would  remain  a  question  of  fact ^  to  be  decided  afterwards. 
In  the  same  manner,  iq  tendering  the  Unitary  Law  of  the 
Sciences  as  the  Science  of  Universology,  I  am  pracing  in  the 
hands  of  all  others,  an  instrument  which  they  as  well  as  my- 
self can  and  will  gladly  employ.  I  am  also  teaching  a  Method 
in  the  use  of  the  Instrument  which  will  in  their  use  of  it  as 
readily  and  severely  criticize  me,  and  correct  my  errors,  as  in 
mine  it  will  do  the  same  for  them  and  theirs. 

191.  Since  Hegel,  there  has  been  no  distinct  and  prominent 
pretension,  even,  to  the  discovery  of  a  Unifying  Scheme  of 
Ideas  in  all  the  Spheres  of  Universal  Reason.  All  Europe 
was  agitated  by  his  claim,  and  the  promise,  contained  in  it,  of 
the  Ultimate  Solution.  We  have  seen  it  fail  practically  of  a 
full  realization  of  the  promise,  and  I  have  pointed  out  partially 
already,  in  what  precedes,  the  cause  of  the  failure.  His  Dia- 
lectic of  Positive  and  Negative,  while  true  as  a  Contribution 
to  the  whole  Truth  of  the  Subject ;  while  almost  Ultimate  in 
the  Direction  of  Radical  Analysis  ;  and  while  immensely  im- 


134:  AUTHORITY  OF  HICKOK.  [Ch.  m. 

portant  in  itself,  is  still  in  the  Non-developing  and  Indefinite 
Series  under  the  clef  1 ;  0  ; — not  in  the  Developing,  Definite, 
and  Fructifying  Series  under  the  clef  1 ;  2.   (t  176). 

192.  Hickok,  one  of  the  latest  of  the  Philosophers,  cau- 
tiously and  modestly  disclaims  the  pretension  of  having  amved 
at,  or  completed  such  a  discovery.  We  have  also  his  author- 
ity, as  a  Theologian,  for  the  position  that  there  is  nothing 
irreverent  in  the  search,  nor,  if  well  founded,  in  the  claim 
itself.  The  following  extract  from  the  Introduction  to  his 
work  on  Cosmology  covers  these  points : 

193.  ''Inasmuch,  then,  as  J^ature  is  a  rational  creation,  the 
Creator  must  have  put  his  own  idea  into  it,  and  the  Principles 
that  determined  in  the  making,  must  come  out  in  its  on-going. 
The  development  of  the  determinations  of  the  pure  principle 
must  harmonize  with,  because  they  have  necessitated,  the 
Laws  in  the  actual  Facts ;  and  the  study  of  the  facts  in  the 
necessary  laws,  and  of  those  laws  in  the  determinations  of 
their  Eternal  Principles,  is  the  only  possible  method  for  attain- 
ing to  the  Creator's  idea,  and  thereby  rising  to  any  Science  of 
the  Universe,  and  attaining  what  may  be  termed  a  Rational 
Cosmology.  It  is  no  presumption  to  seek  for  this  Divine  Idea ; 
it  need  have  nothing  of  irreverence  to  disclose  so  much  as  may 
be  attained;  yet  it  will  be  premature,  doubtless,  for  a  long 
time  to  come,  to  announce  that  such  idea  has  been  com- 
pletely apprehended,  and  may  be  adequately  stated,  in  any 
Human  Philosophy.  So  much  as  has  been  gotten  and  given 
in  the  following  pages,  the  careful  reader  will  at  length  dis- 
cover, and  some  may  perhaps  hereby  be  led  to  seek  further 
and  to  see  clearer.  The  process  is  directly  on  to  the  vindica- 
tion of  a  pure  Theism,  and  the  exclusion  of  both  Atheism  and 
Pantheism." 

194.  I  return  now  to  my  previous  affinnation,  that  Matter, 
Mathematics,  and  Spirit  cannot,  except  in  a  very  generalized 
sense,  be  denominated  Peinciples.  I  should  prefei*  to  name 
them  Factors  of  Being.    We  should  not  name  the  Bricks,  the 


Ch.  Ill]  THEEE  PEINCIPLES  1^  0]^E.  135 

Mortar  and  tlie  Architectural  Plan,  as  the  Three  Principles  of 
Building,  nor  even  the  Materials,  the  Architectural  Plan  and 
the  Uses  of  the  Building ;  although  these  are  certainly,  three 
generalized  aspects  of  the  whole  subject.  The  Principles  of 
Building,  in  any  exact  or  scientific  sense,  would  all  require  to 
"be  sought  for  within  the  mathematical  Science  of  Architecture 
itself.  So  if,  in  any  exact  or  positive  sense,  we  are  to  seek 
the  Principles  of  Universal  Being  as  a  guide  to  the  Arts  of 
Construction,  Social  or  otherwise,  in  our  own  hands,  all  of 
these  Principles  must  be  sought  within  the  exact  Domain, 
namely,  within  what  Fourier  denominates  the  Mathematical 
or  Neutral  Department  of  Being.  The  two  remaining  Factors 
or  Departments  of  Being,  Matter  and  Spirit,  and  even  this  one, 
the  Mathematics  themselves,  as  a  Factor  or  Department^  are 
not  then,  in  any  proper  or  exact  sense,  the  Principles  of  Uni- 
versal Being.  They  are  only  the  joint  and  several  subject- 
matters  or  masses  of  materials  in  a  Three-fold  Distribution, 
wliich  the  Principles  of  the  Science  of  the  Universe,  to  be  sought 
for  and  educed  from  the  Neutral  Domain,  are  to  be  called 
upon  to  explicate  or  expound. 

195.  From  a  higher  and  Transcendental  point  of  view,  we 
might  then  anticipate,  from  the  prevalence  of  this  number  in 
all  Primary  Distributions  of  the  Unity  of  Being,  that  there 
should  be  Three  Primordial  and  Fundamental  Peinciples 
of  the  Science  of  Being ^  as  exact  as  the  Principles  of  any  Sci- 
ence, and  derivable  wholly  from  within  the  Exact  Domain  of 
Being  here  named  Mathematical ;  and  also  that  these  Prin- 
ciples should  he  so  combined  and  related  that  they  should  he^ 
in  another  sense,  one  single  Principle, 

196.  We  are  reminded  in  this  manner  of  the  Trinity  in  Unity 
of  the  Theology  of  the  Great  Body  of  the  Christian  Church, 
and  at  the  same  time  of  the  Unitarian  Protest,  which  reverts 
to  the  absolute  Monotheism  of  Mahometanism,  the  Unitive 
Branch  of  the  Hebraic  Monotheism,  and  so  affirms  the  Unitive 
Aspect  of  the  Idea,  in  its  abstract  isolation.  All  that  is  predi- 


136  UmVEESAL  SCIENTIFIC  DEDUCTION.  Ch.  III. 

cated^  in  tJiese  dimrse  utterances  of  FaitJi^  of  the  Inherent 
Constitution  of  the  Being  of  God^  will  find  itself  completely 
illustrated  and  reconciled  hy  the  Scientific  Laws  of  the  In- 
herent Constitution  of  the  Unimrse, 

197.  These  Three  Principles  of  Science  exist,  and  are  coining 
to  be  recognized  empirically  in  the  Scientific  World.  They 
are  what  Young,  in  the  extract  above  made,  denominates,  1. 
Differentiation ;  2.  Integration  ;  3.  Co-ordination.  This  is  the 
Logical  Order.  In  the  Natural  Order,  the  relative  positions 
of  the  first  two  are  reversed,  and  the  Trigrade  Series  then 
stands  as  follows :  1.  Integration  (or  the  Primitive  Wholeness) ; 
2.  Differentiation ;  3.  Co-ordination.  Differentiation  and  In- 
tegration are  the  bases  of  the  Philosophy  of  Spencer.  He  in 
the  first  instance  propounded  Differentiation  as  the  single  and 
sufficient  Law  of  Development,  but  with  the  outworking  of  his 
own  scheme  he  incurred  the  counterworking  of  the  opposite 
Principle :  Integration. 

198.  These  three  Principles  are  stated  with  approximate 
accuracy  by  Mr.  Young,  but  this  whole  Trio  of  Principles,  now 
struggling  for  recognition,  as  Transitional  from  Philosophy  to 
Science,  has  been  hitherto  only  half  discovered,  even  as  Induc- 
tive Principles,  or  Generalizations  of  the  Facts  of  Universal 
Being.  StiU  less  have  they  been  demonstrated  as  the  Inhee- 
ENT  and  Necessary  Peinciples  of  all  Being,  and  hence 
as  the  secure  Basis  of  a  Universal  Deduction  of  all  the  Fads 
of  Existence  (t.  321).  Without  this  no  Universal  Scientific 
Principles  can  be  said,  in  the  higher  or  proper  sense  of  Tran- 
scendental or  Pure  Science,  to  have  been  discovered  at  all. 
To  effect  this  Demonstration,  and  so  to  inaugurate  the  Reign 
of  Universal  Scientific  Deduction,  is  the  purpose  of  the  present 
work ;  and  to  accomplish  it  will  be  to  found  the  new  Science 
of  Universology.     a.  1-12. 


Annotation  t.   198,    1.  "Facts    by  their  Maker;  and  in  knowing  only 

are  things  made — res  gestm,  facta.    They    the    Facts,  there    is  no    capability  for 
have  the  nature  that  is  given  to  them    knowing  why  their  nature  is  thus  and 


Cn.  Ill] 


DEMOIs'STEATIOK  BY   COMTE. 


137 


199.  We  are  carried  forward  already  to  the  expectation  that 
the  Universal  Scientific  Principles  of  Being  are  to  be  found 
in  some  connection  with  Mathematics ;  and  also,  to  the  apriori 
probability,  from  the  prevalence  of  that  Number  in  all  the 
great  Kuling  Distributions,  that  these  Principles  will  be,  in 
some  leading  sense  at  least.  Three  in  Number  ;  but  as  yet  we 
have  secured  no  rational  grounds  for  these  beliefs.  We  may 
be  told,  or  may  perceive,  that  the  Facts  are  so,  but  we  have 
no  knowledge  of  why  they  are  so. 

200.  Comte  has  furnished  the  Rational  Basis  for  the  first  of 
these  Beliefs — namely :  that  the  Fundamental  Principles  of 
all  Science  are  to  he  sought  in  the  Mathematics — ^by  establish- 


not  otherwise.  The  Maker  has  so  con- 
stituted the  Fact,  but  in  our  ignorance 
of  what  determined  Him  in  the  making, 
we  can  only  find  in  experience  that  the 
fact  is,  and  can  by  no  means  say  why 
it  is. 

2.  "  Principles  are  truths  prior  to  all 
facts,  or  makings,  and  are  themselves 
unmade.  They  stand  in  immutable  and 
eternal  necessity,  and  while  they  condi- 
tion all  power,  can  themselves  be  con- 
ditioned by  no  power.  Even  Omnipotence 
can  be  wise  and  righteous,  only  as  deter- 
mined by  immutable  principles.  The 
insight  of  the  reason  may  often  detect,  in 
the  fact,  the  principle  which  determined 
the  nature  of  the  fact,  and  in  the  light 
of  such  principle  we  can  say  why  the  fact 
is,  and  not  merely  that  it  is. 

3.  "  The  perception  of  the  sense  gives 
facts;  the  insight  of  the  reason  gives 
principles.  The  use  of  facts  may  lead  the 
mind  up  from  particular  to  general  judg- 
ments whereby  we  may  classify  all  the 
attainments  of  sense,  and  secure  an  in- 
telligible order  of  experience ;  the  use  of 
principles  may  guide  the  mind  to  inter- 
pret and  explain  facts,  and  raise  its 
knowledge  from  that  of  a  logical  eo'pe- 
rience  to  philosophical  science.    Not  facts 


alone,  no  matter  how  logically  classified, 
but  facts  expoimded  by  principles,  con- 
stitute philosophy."  (1). 

4.  "Conviction  from  testimony  is  Faith  ; 
Eocperience  in  Consciousness  is  KNOwii- 
EDGE ;  and  the  facts  in  experience  car- 
ried back  to  a  Law  which  binds  them 
together  in  Systematic  Unity  is  Science. 
When  this  Law  is  found  by  bringing 
many  conspiring  facts  together,  and  as- 
sumed to  be  imiversal,  because  it  ex- 
pounds and  combines  them  so  far  as  ap- 
plied, it  is  Inductive  or  Empirical  Sci- 
ence. When  the  Law  is  determined  from 
a  Necessary  Principle,  and  thus  in  the 
Principle  it  is  beforehand  seen  what  the 
Law,  and  therein  also,  what  the  Facts 
must  be,  it  is  Transcendental  or  Rational 
Science. 

5.  "The  Principle  must  be  an  Ulti- 
mate Truth,  which  in  the  insight  of  the 
reason  is  given  as  having  in  itself  Ne- 
cessity and  Universality  and  which  con- 
sequently is  not  conditioned  by  Power, 
but  must,  ITSELF,  condition  all  Power. 
It  is  thus  no  Fact,  or  thing  made,  but  an 
Eternal  Truth  which  in  the  reason  deter- 
mines how  things  must  be  made.  Thus 
no  three  points  can  be  made,  which  must 
not  be  in  one  plane ;  and  no  cone  can  be 


17 


(1)  Hickok's  Rational  Cosmology,  Introduction,  p.  13. 


IBS'  THE   SAME   CAEEIED    OW.  [Ch.  HI. 

ing  tlie  fact  that  the  Mathematics  are  the  Basis  or  Fundamen- 
turn  of  the  Pyramid  of  the  Sciences,  in  mrtue  of  their  greater 
Simplicity  and  Generality ;  properties  which  constitute  the 
'Elementary  Character  of  this,  as  of  other  Elementary,  Domains. 
He  failed,  however,  to  draw  from  this  demonstration,  the  con- 
sequence which  I  am  here  educing  from  it ;  namely,  that  it  is 
in  this  Elementary  Domain  of  Science,  that  the  First  Pein- 
ciPLES  OF  ALL  SCIENCE  must  be  sought.     c.  1-5. 

201.  For  establishing  the  Second  of  these  Beliefs,  namely  : 
that  the  Fundamental  Principles  of  all  Science,  and  corres- 
pondentially,  of  Being  itself,  as  the  Subject-Matter  of  Science, 
must  he  Three  in  Number^ —  we  have  only  to  pursue  the  same 

Cotnnientary  t,  200,  1.  "M.  Comte  classes  the  sciences  in  an  ascending 
series,  according  to  the  degree  of  complexity  of  their  phenomena  :  so  that  each 
science  depends  on  the  truths  of  all  those  which  precede  it,  with  the  addition 
of  peculiar  truths  of  its  own. 

2.  "  Thus,  tJie  tintths  t?/"  number  are  true  of  all  things,  and  depend  only  on  their 
own  laws;  the  Science,  therefore,  of  Number,  consisting  of  Arithmetic  and 
Algebra,  may  be  studied  without  reference  to  any  other  science.  The  truths  of 
Geometry  presuppose  the  laws  of  number,  and  a  more  special  class  of  laws 
peculiar  to  extended  bodies,  but  require  no  others  :  Geometry,  therefore,  can 
be  studied  independently  of  all  sciences,  except  that  of  number.  Rational 
mechanics  presupposes,  and  depends  on,  the  laws  of  number  and  those  of  ex- 
tension, and  along  with  them  another  set  of  laws,  those  of  Equilibrium  and 
Motion.  The  truths  of  Algebra  and  Geometry  nowise  depend  on  these  last, 
and  would  have  been  true,  if  these  had  happened  to  be  the  reverse  of  what  we 


made,  which  must  not  with  its  diameter,  carry  the  Principle  through  the  Process, 

on  all  sides  through  its  base  and  surface,  you  can  never  determine  that  you  Lave 

be  a  right-angled  triangle.    With  such  made  an  Exact  Cone.     In  this  perfect 

Principle  as  an  ultimate  truth  in  posses-  scheme  for  the  fact  we  have  beforehand 

sion,  it  must  further  be  competent  to  a  complete  Idea  of  the  fact.    But  so  far, 

ca.rry  its  determinations  all  through  the  this  is  only  a  science  of  the  possible,  and 

process  that  is  to  be  passed  in  the  mak-  not  yet  a  science  of  any  reality.  Perhaps 

ing,  and  thus  beforehand  to  see  how  the  there  is  no  actual  maker,  or  no  existing 

Principle  is  a  perfect  scheme  for    the  material,  that  shall  secure  such  a  fact 

Fact ;  as  in  the  cone,  it  is  competent  to  really  to  be.   The  animal  could  not  make 

Bee  that  a  right-angled  triangle  revolving  the  exact  cone,  if  he  had  the  material, 

about  one  of  its  sides  containing   the  and  the  rational  man  could  not  make  it, 

right  angle,  is  a  perfect  scheme  for  its  if  he  had  no  other  than  fluid  materials, 

making.     The  Universal  Principle  goes  C.  "  Some  really  existing  fact  must  be 

through,  and  determines  every  part  of  given  in  which  we  can  find  a  Law  run- 

the  process,  and,  except  as  you  can  so  ning  all  through  it,  and  which   gives 


Ch.  III.] 


ELEMEiq-TARY  CHAEACTER  OF  I^UMBEE. 


139 


Metliod  of  Eeasoning,  which  places  the  Mathematics  at  the 
bottom  of  the  Pyramid, — downward  to  the  Simplest  Elements 
of  Thoughts  and  Things.  If  mere  Number  is  the  Simplest, 
most  General,  and  hence  the  most  Elementary  of  the  Domains 
of  Thought  and  Being,  we  have  next  to  inquu^e  what  is  most 
Simple,  most  General,  and  most  Elementary  within  this  whole 
Domain  of  Number.  Here  the  Numbers  0]^e  (1),  Two  (2), 
Three  (3),  the  beginnings  of  the  Numerical  Series — or  of  all 
Count — answer  to  our  call,  and  appear  as  the  First  Heads  or 
Principles  [Lat.  Prin-cips^  (Nom.  Princeps^  Gen.  Prin-cip-is 
=  Prim-CAv-is)  for  Prima  Capita^  First  Heads]  of  the 
whole  Positive  Numerical    Domain.      It   is    here   that  the 


find  them :  but  the  phenomena  of  equilibrium  and  motion  cannot  be  under- 
Btood,  nor  even  stated,  without  assuming  the  laws  of  number  and  extension, 
such  as  they  actually  are.  The  phenomena  of  Astronomy  depend  on  these 
three  classes  of  laws,  and  on  the  law  of  gravitation  besides ;  which  last  has  no 
influence  on  the  truths  of  number,  geometry,  or  mechanics.  Physics  (badly 
named  in  common  English  parlance  Natural  Philosophy)  presupposes  the  three 
mathematical  sciences  and  also  Astronomy ;  since  all  terrestrial  phenomena  are 
affected  by  influences  derived  from  the  motions  of  the  earth  and  of  the  heavenly 
bodies.  Chemical  phenomena  depend  (besides  their  own  laws)  on  all  the  pre- 
ceding, those  of  physics  among  the  rest,  especially  on  the  laws  of  heat  and 
electricity ;  physiological  phenomena,  on  the  laws  of  physics  and  chemistry, 


exact  relationship  to,  and  is  an  iTzforming 
bond  for,  all  the  parts,  and  which  ex- 
pounds the  being  and  working  of  the 
whole  thing,  and  in  that  law  we  shall 
have  a  Science  of  the  thing.  If  the  Law, 
however,  be  only  hypothetical,  viz.,  that 
which  would  expound  the  thing  if  we 
knew  the  Law  itself  were  true,  or  which 
we  assume  to  be  true  and  universal,  be- 
cause it  serves  so  well  to  the  extent  that 
we  can  apply  it,  then  is  the  science  of 
that  fact  only  inductive  or  empirical; 
viz.,  good  or  valid  so  far  as  the  induction 
of  particular  experiences  has  gone.    But 


if  we  can  take  the  Law,  and  find  it  to  be 
in  complete  accordance  with  the  Idea 
which  has  been  determined  by  an  Eter- 
nal Principle,  then  have  we  a  Science  for 
the  Law,  as  well  as  for  the  fact  in  the 
Law,  and  such  becomes  a  transcendental 
or  rational  science  of  a  reality.  We 
know  both  that  the  fact  is,  and  how  it  is. 
The  reality  has  a  Law  determined  in  an 
Eternal  principle ;  and  thus  both  Law 
and  Idea  come  together  in  exact  corres- 
pondence. The  only  valid  criterion  for 
true  science  is,  then,  this  determined  cor- 
respondence of  Idea  and  Law.  (1). 


(1)  By  the  "  determined  Idea"  is  meant  the  Transcendental  Law,  or  the  Law  ats  it  is  in  the  Pure 
Reason.  By  Law  is  here  meant  Law  in  the  lower  sense  as  revealed  in  the  Fact.  Would  it  not  be  the 
better  statement  then,  that  the  only  valid  criterion  for  true  Science  is  the  correspondence  or  coincidence 
of  the  Transcendental  Law  with  the  Empirical  Law,  or  of  the  Higher  with  the  Lower  Law,  or  of  De- 
duction with  Induction?    For  the  use  of  the  term  *'■  determined  iJea"  see  end  of  this  extract,     (a-  9.) 


140  NUMBEK  THE  FOUNTAIN  OE    SCIENCE.  [Ch.  III. 

cliild  begins  to  acquire  Science  in  the  pure  and  exact  mean- 
ing of  tlie  term,  and  it  is  witli  these  Numbers,  or  with  the 
recognition  of  the  Spirit  or  Meaning  of  these  Numbers,  enlarged 
into  the  Universal  Principles  of  all  Being,  that  the  Thinking 
World  will  pass  from  its  infancy — the  Stage  of  mere-Observa^ 
tion-and-yague-Speculation — to  an  Exact  Comprehension  of 
the  Universe.  It  is  at  these  Simple  Beginnings  that  the  Scien- 
tific World,  imitating  the  progress  of  the  child,  must  make  its 
commencement  of  the  New  and  Exact  and  All-Embracing,  or 
Universal  Scientific  Career.  "Unless  ye  become  as  little  chil- 
dren,  ye  can  in  no  wise  enter  into  the  Kiagdom  of  Heaven." 


and  their  own  laws  in  addition.  The  phenomena  of  human  society  obey  laws 
of  their  own,  but  do  not  depend  solely  upon  these :  they  depend  upon  all  the 
laws  of  organic  and  animal  life,  together  with  those  of  unorganic  nature,  these 
last  influencing  society  not  only  through  their  influence  on  life,  but  by  deter- 
mining the  physical  conditions  under  which  society  has  to  be  carried  on. 
'  Chacun  de  ces  degres  successifs  exige  des  inductions  qui  lui  sont  propres ; 
mais  elles  ne  peuvent  jamais  devenir  systematiques  que  sous  I'impulsion  deduc- 
tive resultee  de  tons  les  ordres  moins  compliques.'  (1). 

3.  "  Thus  arranged  by  M.  Comte  in  a  series,  of  which  each  term  represents 
an  advance  in  speciality  beyond  the  term  preceding  it,  and  (what  necessarily 
accompanies  increased  speciality)  an  increase  of  complexity — a  set  of  pheno- 
mena determined  by  a  more  numerous  combination  of  laws ;  the  sciences  stand 
in  the  following  order:  Ist,  Mathematics ;  its  three  branches  following  one 
another  on  the  same  principle.  Number,  Geometry,  Mechanics.  3nd,  Astronomy. 
8d,  Physics.    4th,  Chemistry.     5th,  Biology.      6th,   Sociology,  or  the  Social 


7.  "  It  will  make  no  difference  which  of  the  steam-engine  first  had  the  Idea, 

is  first  found,  the  Law  or  the  Idea.    The  the  observer  first  had  the  Law,  but  both 

fact  taken  will  ordinarily  lead  to  the  came  to  have  Idea  and  Law  in  known 

Law,  and  the  study  of  the  Law  in  the  correspondence. 

light  of  reason  will  bring  out  the  Idea,  8.  "  The  appearance  in  consciousness 
and  thus  the  science  will  be  learned,  or  may  be  termed  knowledge  ^  but  it  is 
the  Idea  may  be  first  attained  in  the  only  the  philosophical  interpretation  of 
reason,  and  the  fact  made  from  it,  and  the  process  by  which  this  knowledge  or 
this  put  as  law  into  the  fact,  and  thus  appearance  in  consciousness  is  attained, 
the  science  will  be  created.  But  whether  that  can  properly  be  termed  Science. 
as  creator  or  learner,  in  each  case  the  And,  moreover,  since  it  is  not  from  ex- 
Idea  in  the  reason,  and  the  Law  in  the  perience  that  we  seek  to  attain  our  sub- 
fact,  are  both  attained,  and  found  to  be  jective  idea — which  could  only  attain  to 
in  complete  accordance.     The  Inventor  the  affirmation  that  so  our  form  of  cogni- 


(1)  "  SjfiWme  de  Politique  Positive."  ii.  86, 


Ch.  III.] 


ODD-,    AND  EVEN-NUMBER  SERIES. 


141 


202.  The  JN'uinber  One  (1)  is  tlie  Head  of  the  Odd-Number 
Series  of  the  Cardinal  Numbers ;  the  Number  Two  (2),  of  the 
Even-Number  Series  ;  and  the  Number  Three  (3)  of  the  In- 
tegrated or  Composite,  or  Reconciliative  Series.  ConjoiQtly 
they  are,  therefore,  the  Heads  and  Representatives,  or,  other- 
wise, the  Joint-Head-and-Representative,  of  the  Cardinal  or 
Chief  Series  of  Numeration— /7^e  Grand  Domain  of  Ah  sir  act 
Mathematical  Science,  ♦ 

In  a  more  general  sense  the  Number  One  (1)  represents 
itself  alone,  as  the  Simple  Absolute  Unit.  The  Number  Two 
(2)  is  then  representative  of  all  Plurality,  or  the  Spirit  of  Plu- 
rality, wliich  is  Pluralism.     This  is  in  turn  aU  Variety  or 


Science,  the  phenomena  of  which  depend  on,  and  cannot  be  understood  with- 
out, the  principal  truths  of  all  the  other  sciences."  [Ethics  was  subsequently- 
added  as  a  7th.]  "  The  subject-matter  and  contents  of  these  various  sciences 
are  obvious  of  themselves,  with  the  exception  of  Physics,  which  is  a  group  of 
sciences  rather  than  a  single  science,  and  is  again  divided  by  M.  Comte  into 
five  departments:  Barology,  or  the  science  of  weight ;  Thermology,  or  that  of 
heat ;  Acoustics,  Optics,  and  Electrology.  These  he  attempts  to  arrange  on  the 
same  principle  of  increasing  speciality  and  complexity,  but  they  hardly  admit 
of  such  a.scale,  and  M.  Comte's  mode  of  placing  them  varied  at  different  periods. 
All  the  five  being  essentially  independent  of  one  another,  he  attached  little  im- 
portance to  their  order,  except  that  barology  ought  to  come  first,  as  the  connect- 
ing link  with  astronomy,  and  electrology  last,  as  the  transition  to  chemistry. 

4.  "  If  the  best  classification  is  that  which  is  grounded  on  the  properties 
most  important  for  our  purposes,  this  classification  will  stand  the  test.     By 


tion  is  ;  or,  that  so  in  future  it  must  be, 
on  the  hypothetical  assumption  that  all 
experience  must  be  uniform  ;  and  in  this 
way  merely  an  inductive  Science,  which 
is  incompetent  to  exclude  skepticism 
from  its  very  foundation — but  we  seek 
this  subjective  idea  as  transcendental, 
and  conditional  for  any  experience  in 
knouoing,  and  such  as  that  according  to 
it  only  is  the  process  of  intellectual 
agency  at  all  possible,  and  thereby  at- 
taining to  a  rational  science  which  may 
expel  all  skepticism  from  both  founda- 
tion and  superstructure  ;  it  becomes  ne- 
cessary that  we  attain  to  a  position  wliich 


transcends  all  experience,  and  in  that 
pure  region  intelligently  and  demon- 
strably possess  ourselves  of  the  condition- 
ing idea,  determinative  of  how  a  knowl- 
edge in  the  sense,  and  in  the  understand- 
ing, and  in  the  reason,  respectively,  is 
possible  to  he,  and,  therefore,  if  such 
knowledge  ever  actually  is,  how  it 
must  be. 

9.  "But,  further,  inasmuch  as  such 
subjective  idea  is  but  a  mere  void 
thought,  and  only  determinative  of  how 
it  is  possible  a  knowledge  may  be  in 
either  one  of  the  faculties  of  the  sense, 
the  understanding,  and  the  reason,  it 


143  UlSri- VARIETY.  [Ch.  hi. 

Difference  whatsoever.  The  l^umber  Three  (3)  then  repre- 
sents tlie  Higher  Unity  of  the  Primitioe  Absolute  Unity— 
•represented  by  One  (1) — with  the  Variety  or  Difference — 
represented  by  Two  (2).  In  other  words,  One  (1)  is  the  Type 
of  Simple  Unity ;  Two  (2),  the  Type  of  Variety ;  and  Three 
(3),  the  Type  of  the  new  and  compound  Unity  of  the  Simple 
Unity  WITH  the  Variety,  This  is  that  Ijntfinite  Unity  in 
Variety,  and  Variety  in  Unity,  which,  it  will  be  demon- 
strated, is  the  Positive  Type  of  every  Existence  and  Move- 
ment whatsoever  from  the  least  to  the  greatest.  For  this 
last,  and  Composite  Idea,  I  have  adopted  the  new  technical 
expression  Uni- Variety.     Tliis  subtle  Complexity  is  what 


placing  the  sciences  in  the  order  of  the  complexity  of  their  subject-matter,  it 
presents  them  in  the  order  of  their  difficulty.  Each  science  proposes  to  itself 
a  more  arduous  inquiry  than  those  which  precede  it  in  the  series :  it  is  there- 
fore likely  to  be  susceptiljle,  even  finally,  of  a  less  degree  of  perfection,  and  mil 
certainly  arrive  later  at  the  degree  attainable  by  it.  In  adclition  to  this,  each 
science,  to  establish  its  own  truths,  needs  those  of  all  the  sciences  anterior  to  it. 
The  only  means,  for  example,  by  which  the  physiological  laws  of  life  could  have 
been  ascertained,  was  by  distinguishing,  among  the  multifarious  and  compli- 
cated facts  of  life,  the  portion  which  physical  and  chemical  laws  cannot  account 
for.  Only  by  thus  isolating  the  effects  of  the  peculiar  organic  laws,  did  it 
become  possible  to  discover  what  these  are.  It  follows  that  the  order  in  which 
the  sciences  succeed  one  another  in  the  series,  cannot  but  be,  in  the  main,  the 
historical  order  of  their  development ;  and  is  the  only  order  in  which  they  can 
rationally  be  studied.     For  this  last  there  is  an  additional  reason :  since  the 


becomes  necessary  that  we  go  further,  i^  making  a  number  of  suppositions  or 

in  the  race  of  each,   and  attain,  in  the  guesses  as  to  the  nature  of  the  law  to  be 

actual  facts  of  sucll  different  kinds  of  discovered,  and  adopting  the  one  which 

cognitions,    a     manifest    law    running  agrees  with  the  facts.     The  law  thus 


through  the  facts,  and  binding  them  up  adopted  is  usually  further  verified  by 

in  systematic  order ;  and  then  also  deter-  making  deductions  from  it,  and  testing 

mine  that  this  law  in  the  facts,  is  the  these  by  experiment ;  if  the  result  is  not 

exact  correlative  of  that  determined  idea  what  was  anticipated,  the  expression  of 

which  it  had  already  been  found  must  the  law  is  modified,  perhaps  many  times 

regulate  all  possible  experience  in  know-  in    succession,  until   all  the  inferences 

ing."  (1).  from  it  are  found  in  accordance  with  the 

10.  "  jTJie  Inditctive  Process  is  that  by  facts  of  experience, 
which  a  general  law  is  inferred  from        11.  "  Bodiiction,  v^hich  is  the  inverse 

particular  facts.    This  consists  generally  of  Induction,  consists  in  reasoning  down- 

(1)  nickok's  Rational  Pfiycliolosy,  pp.  Tl-TS. 


Cn.  III.]  FIRST  LAW  OF  Uj^-JVEESAL  BEING.  145 

one  of  tlie  German  Metapliysicians,  Herbart,  lias  slirewdly 
perceived  to  Ibe  the  ultimate  Law  of  Being,  and  what  he  has 
called  with  great  propriety,  despite  the  paradox — struggling 
with  the  difficulty  of  expression — the  Identity  of  the  Iden- 
tity WITH  the  ISTon-Identity. 

203.  From  these  Three  Primitive  IS'umbers  are  then  derived 
the  Three  Primitive  Laws  or  Fundamental  Principles  of 
Universology,  which  may  now  be  formally  introduced  and 
defined  as  follows : 

1.  The  First  Law  of  Universal  Being  (in  the  Natural 
Order  of  Precedence)  has  relation  to  the  JSTumber  One  (1),  and 
may  be  regarded  as  the  Spirit  of  One  ;  whence  it  is  denomi- 


more  special  and  complete  sciences  require  not  only  the  truths  of  the  simpler 
and  more  general  ones,  but  still  more,  their  methods.  The  scientific  intellect, 
both  in  the  individual  and  in  the  race,  must  learn  in  the  more  elementary 
studies  that  art  of  investigation  and  those  causes  of  proof  which  are  to  be  put  in 
practice  in  the  more  elevated.  No  intellect  is  properly  qualified  for  the  higher 
part  of  the  scale,  without  due  practice  in  the  lower. 

5.  "  Mr.  Herbert  Spencer,  in  his  essay  entitled  "  The  Genesis  of  Sciences," 
and  more  recently  in  a  pamphlet  on  • "  The  Classification  of  the  Sciences,"  has 
criticized  and  condemned  M.  Comte's  classification,  and  proposed  a  more  ela- 
borate one  of  his  own  ;  and  M.  Littre,  in  his  valuable  biographical  and  philo- 
sophical work  on  M.  Comte  ('  Auguste  Comte  et  la  Philosophic  Positive ')  has 
at  some  length  criticized  the  criticism.  Mr.  Spencer  is  one  of  the  small  number 
of  persons  who,  by  the  solidity  and  encyclopedical  character  of  their  knowl- 


wards  from  a  law  which  has  been  estab-  on  the  contrary,  a  derivation  of  truth, 

lished  by  induction,  to  a  system  of  new  not  from  laws  established  by  Induction 

facts.     In  this  process  the  strict  logic  of  as  commonly  understood  (although  thia 

mathematics  is  employed,  the  laws  fur-  is  Deduction  in  the  lower  sense),  but  a 

nished  by  induction  standing  in  the  place  deduction  of  truth  from  laws  discovered 

of  axioms.    Thus  all  the  facts  relative  to  as  of  inherent  and  vnivcrsal  necessity  ; 

the  movements  of  the  heavenly  bodies  hence  from  lav/s  wrought  out  of  the  pure 

have    been    derived     by    mathematical  rationality,  with  no  other  facts  neces- 

reasoning  from  the  laws  of  motion  and  sarily  involved  than  the  facts  within  the 

universal  gravitation."  (1)  consciousness  itself.     These  are  the  JJn- 

12.  The  above  definition  of  Deduction  made  Principles  spoken  of  by  Hickok. 

exhibits  it  as  it  is  ordinarily  understood  When  these  are  discovered  and  rationally 

and  admitted  in  the  Scientific  world — as  demonstrated,  a  revolution  occurs,  and 

the  hand-maid  of  Induction.     Deduction,  Deduction  assumes  legitimately  and  in 

in  the  higher  Universological  sense,  is  respect    to   Positive  Science  itself,   the 


(1)  Prof.  Henry— Smithsoniau  Rep.  18GG,  p.  1S9. 


144  SECOND  LAW   OF  UNIVERSAL  BEING.  [Ch.  IIL 

nated  UNISM,  from  tlie  Latin  TJnus^  One.  It  ramifies,  or 
permeates,  constitutively,  all  Thought,  all  Existence 
and  ALL  Movement  ;  and  is  one  of  the  TWO  organizing 
Forces,  or  Factors,  or  Principles  of  all  Things  in  the  Uni- 
nerse  of  Matter  and  Mind. 

2.  The  Second  Law  of  Universal  Being  (in  the  Natural 
Order)  has  a  similar  relation  to  the  Number  Two  (2),  and  may 
be  regarded  as  the  Spirit  of  Two  ;  whence  it  is  denominated 
DUISM,  from  the  Latin  Duo,  Two.  It  likewise  ramifies,  or 
permeates,  constitutively,  all  Thought,  all  Existence  and 
ALL  Movement;  and  is  the  remaining  one  of  the  TWO 
Antagonistic  hut  Co-ojperatim  organizing  Forces,  or  Factors, 


edge,  and  their  power  of  co-ordination  and  concatenation,  may  claim  to  be  the 
peers  of  M.  Comte,  and  entitled  to  a  vote  in  the  estimation  of  him.  But  after 
giving  to  his  animadversions  the  respectful  attention  due  to  all  that  comes  from 
Mr.  Spencer,  we  cannot  find  that  he  has  made  out  any  case.  It  is  always  easy 
to  find  fault  with  a  classification.  There  are  a  hundred  possible  ways  of  ar- 
ranging any  set  of  objects,  and  something  may  almost  always  be  said  against  the 
best,  and  in  favor  of  the  worst  of  them.  But  the  merits  of  a  classification  de- 
pend on  the  purposes  to  which  it  is  instrumental.  We  have  shown  the  pur- 
poses for  which  M.  Comte's  classification  is  intended.  Mr.  Spencer  has  not 
shown  that  it  is  ill-adapted  to  those  purposes ;  and  we  cannot  perceive  that 
his  own  answers  any  ends  equally  important."  (1).  (c.  1,  t.  270). 

higher  rank  as  compared  with  Induction ;  tion,  the  Process  of  which  is ,  also  called 

and  that  minor  Deduction,  which  is  now  Analysis.     Principles  are  then  applied 

the  servant  of  Induction,  will  then  be  Deductively,  and    this    Process   is    also 

recognized    as     the    sub-dominance    or  called  Synthesis.     But  a  Premature  Syn- 

minor  presence  merely  of  the  superior  thesis,   or  rather  a  long  succession  of 

principle  within    the    inferior    domain.  Premature  Syntheses,  is  sure  to  be  at- 

The  whole  ground  is  covered,  however,  tempted  before  the  Process  of  Analysis 

by  the  use  ot  the  more  incisive  term,  is  absolutely  completed.  The  Generaliza- 

Analysis,  instead  of  Induction ;  for  the  tions  so    effected   are    Observational 

highest  necessary  laws  are,  equally  with  Generalizations  ;  are  necessarily  im- 

empirical  laws,  discovered  in  the  facts  perfect    and    partially    erroneous ;    and 

and  arrived  at  by  Analysis.  ^  It  is  then,  lience    tend    to   bring  Deduction   as    a 

however,  the  Analysis  of  what  m-iis^  6e  in,  Method    into    disrepute.      Analtti.^al 

the  nature  of  things,  and  not  merely  of  Generalizations  are,  on  the  contrary, 

what  is,  and  of  what  is  known  by  the  such    as  result  from    the  radical   and 

observation  of  phenomena.  exhaustive   preliminary    application   of 

13.  Principles  are  discovered  by  Indue-  Analysis,  [Ultra-Inductive  Method],  and 


(1)  Article  on  Philosophy  of  Auguste  Comte,  by  J.  Stuart  MilL    Westminster  Rcviev,  April,  1SG5. 


Cn.  III.] 


THIRD  LAW  OF  UNIVERSAL  BEING. 


145 


or  Principles  of  all  Things  in  the  Universe  of  Matter  or 
Mind, 

3.  The  Third  Law  of  Universal  Being  has  relation  to 
the  Number  Three  (3),  and  may  be  regarded  as  the  Spirit  of 
Three  ;  whence  it  is  denominated  TREISM,  or  TRmiSM, 
from  the  Latin  Tres^  Three.  It  is  either  the  Conjoint,  and 
Blended,  and  Absolute,  Ground,  which  yields  UNISM  and 
DUISM  5?/  Analysis  ;  or  otherwise  viewed,  it  is  the  Product 
of  the  Synthesis  of  those  two  Praetors,  which  are  inherently 
and  inexpugnahly  united  in  it  TREISM — repeated  in  a 
higher  sense  as  Tre-Unism  or  Tri-Unism — or  these  two  collec- 
tively as  Trinism, — is  therefore  identical  with  Real  Being 


Conitnenfary,  t.  203.  1.  Unism  and  Duism  are  the  only  Abstract  and 
Analytical  Principles  of  Being — Principles  in  the  Transcendental  sense  of 
the  term — the  Alsohite  Rational  Prime  Elements  of  Being.  Treism  and  Tri- 
unism,  or,  collectively,  Trinism,  are  Principles  in  an  opposite  and  Concrete 
sense,  as  Aggregate  Estimates  or  Generalizations  of  Being ;  hence  Actual  or 
Practical  Prime  Elements — Starting-Points  in  the  Natural  Order  of  Observa- 
tional Investigation  merely.  For  this  latter  variety  of  principles  the  termi- 
nation -ISMA  is  more  specifically  technical.  The  Three  Principles  of  Uni- 
versology  are  therefore  strictly,  1.  Unism,  2,  Duism,  and  3.  Trinisma. 


Biich  alone  therefore  as  can  found  the 
Ultimate,  Legitimate,  and  truly  Scientific 
System  of  Deduction.  (t.321). 

14.  The  following  admirablG  definitions 
of  Analysis  and  Synthesis  in  these 
senses,  are  given  by  Swedenborg :  "  There 
are  two  usually  received  ways  or  Methods 
for  discovering  Truths  •  the  Synthetic 
and  the  Analytic.  The  Synthetic  com- 
mences from  Principles  and  Causes,  and 
passes  therefrom  to  Phenomena  and 
Effects ,  thus  proceeding  from  the  Prior 
to  the  Posterior;  from  Simple  to  Com- 
pounds ;  from  Superior  to  Inferior ,  from 
Interior  to  Exterior ;  or,  what  amounts 
to  the  same  thing,  from  the  Universal  to 
Singulars,  and  consequently  to  Expe- 
riences confirming  prior  things.  The 
Analytical  Method,  on  the  other  hand, 
rises  from  Phenomena  and    Effects    to 


Causes,  and  evolves  from  them  Princi- 
ples ,  consequently  evolves  Universals 
from  the  Experience  of  Singulars ;  In- 
terior things  from  the  Exterior ;  Simples 
from  Compounds ;  in  a  word,  the  Prior 
from  a  Posterior.  Thus  Analysis  as  a 
method  of  proceeding  is  the  Inverse  of 
Synthesis."  (1). 

15.  Premature  Synthesis,  [Deduction], 
the  Anticipatory  Method,  is  for  Method, 
or  Procedure,  what  Synstasis  is  in  respect 
to  Existence.  The  Parallelism  is  shown 
in  the  foUowing  Table : 

T^^BLK    1. 

Eoaisience — Static.         Method — Motic. 
3.  Synthesis       3.  Synthesis,— Z>6<Zttcii«e  Method. 
2.  Analysis        2  K-n&lysis,— Inductive  MetJiod. 
1.  Synstasis       1  Peematube  Synthesis,— J.«.W- 


(t.211). 


cipatory  Method. 


(1)  The  Animal  Kingdom,  by  Emanuel  Swedenborg,— Prologue,  p.  3. 


146 


OEDEE  AND  EEGULAEITY  OF  STEUCTUEE. 


[Ch.  til 


or  CoNCEETE  ExiSTETiTCE  itself.  Hence  it  is  rather,  strictly 
speaking,  the  simple  fact  of  Being,  than  a  Law  in  that  Ab- 
stract Sense,  in  which  the  term  is  applicable  to  Unism  and 
DuisM.  In  its  lowest  form  it  is  the  Apex  of  the  Conjunction 
of  the  two  underlying  abstract  Laws  or  Princij)les — and  con- 
trariwise, it  is,  then,  the  germinating  point  or  primary  cell  of 
all  the  compound  forms  of  Existence — or,  in  other  words  stOl, 
it  is  the  Source  of  all  actual  Evolution  above  it,  in  the  Con- 
crete or  Eeal  World,  (c.  1). 

204.  From  these  Three  Laws  or  Principles,  the  whole  Uni- 
verse is  wrought  out,  by  their  successive  repetitions  in  new 
forms  of  manifestation,  in  infinite  variety,  but  in  Seeial 
Oedee,  and  teaceable  Kegulaeity  of  Steuctuee  from  the 
Lowest  to  the  Highest  Domain ;  from  the  Basis  of  the  Scientific 
Pyramid  in  the  Abstract  Mathematics,  up  to  its  Culminating 
Point  in  Theology,  or  the  Science  of  Gfod.  a.  1-20. 


Annotation  t.  204.  1.  The  Doc- 
trine of  Unism,  Duism  and  Trinism,  as 
the  Three  Fundamental  and  Primordial 
Principles  of  All  Things,  along  with  the 
Science  of  Universology  resulting  there- 
from, is  no  other  than  the  re-discovery, 
and  the  carrying  out — at  the  top  and 
height  of  Modem  Philosophy  and  Sci- 
ence— of  the  Philosophical  Principles 
striven  for,  and  indeed  discovered,  so  far 
as  discovery  -was  compatible  with  the 
general  development  of  that  day,  by 
Pythagoras,  twenty-four  hundred  years 
ago. 

2.  The  following  extended  account  of 
the  Pythagorean  Philosophy  of  Num- 
bers is  extracted  from  Prof.  Ferrier's 
Lectures  on  Greek  Philosophy.  It  is 
expanded,  perhaps,  somewhat,  by  the 
genius  of  Ferrier,  and  so  made  even  more 
approximate  to  the  bases  of  Universol- 
ogy. It  will  throw  much  light  on  the 
subject,  and  will  save  explanations  which 
I  should  otherwise  be  required  to  add. 
I  shall,  however,  precede  this  account  by 
other  condensed  extracts  from  this  work 


of  an  acute  thinker,  upon  the  General 
Purposes  of  Philosophy  and  the  Nature 
of  Truth,  as  these  preliminary  extracts 
will  contribute  to  the  better  understand- 
ing of  the  special  subject. 

3.  "  PJdlosopliy  18  the  pursuit  of 
Truth. 

"  This  is  the  first  and  simplest,  and 
vaguest  conception  and  definition  of 
Philosophy  which  we  can  form.  This 
definition  calls  for  some  explanation  as 
to  what  we  mean  by  Truth. 

"  What  then  do  we  mean  by  Truth  ? 

"I  refer  to  the  distinction  of  Truth 
into  Eelative  and  Absolute.  First  of 
Truth  as  Eelative.  A  Eelative  Truth  is 
a  truth  which  is  true  for  one  mind,  or 
for  one  order  or  kind  of  minds,  but  which 
18  not  or  may  not  he  true  for  another  mind 
or  kind  of  minds.  All  Sensible  Truth" 
[truth  of  Observation,  whether  by  the 
External  or  the  Internal  Senses,  or,  in 
other  phrase,  by  Experience]  "  is  or  may 
be  of  this  character. 

4.  "  If  our  eyes  were  constructed  like 
microscopes  the  world  would  present  to 


Ch.  Ill] 


TRIPLICITY  I^  UNITY. 


147 


205.  Tliis  Congeries  of  Universal  Principles,  or  of  Principles 
governing  throughout  the  Total  Universe  of  Matter,  and  Mind, 
and  Movement,  institutes  a  true  and  legitimate  Deductive 
Metliodfor  all  future  Scientific  Investigation^  counterparting 
and  co-operating  with,  while  also  rectifying  and  governing, 
the  Baconian  Method.  As  Laws  or  Principles,  they  have  an 
equal  exactitude,  an  immeasurahly  wider  significance,  and  a 
correspondingly  higher  Scientific  value,  than  N'ewton's  Law 
of  Gravitation,  the  Three  Laws  of  Kepler,  or  any  other  of  the 
Laws  of  a  limited  application  heretofore  discovered  in  the 
Sciences. 

206.  In  their  Tri-Unismal  Aspect  they  may  be  regarded  as  One 
Law^  THE  Ukitaey  oe  Serial  Law  of  all  Sciejs^ce  :  which 
distributes  aU  the  Departments  of  BeiQg  in  the  Universe,,  aU 


ns  an  aspect  very  different  from  that  it 
now  wears;  if  they  were  formed  like 
telescopes,  the  spectacle  of  the  starry 
heavens  would  be  wonderfully  changed. 
If  the  Sensibility  of  our  retina  were 
either  increased  or  diminished,  the  whole 
order  of  colors  would  undergo  a  corres- 
ponding variation.  So,  too,  in  regard  to 
Bounds  and  tastes :  alter  the  organism 
on  which  these  depend,  and  what  was 
once  true  in  regard  to  them  would  be 
true  no  longer  ;  the  thunder  might  sound 
softer  than  the  zephyr's  sigh,  or  the 
lover's  lute  might  be  more  appalling 
than  the  cannon's  roar.  So,  too,  in 
regard  to  touch :  if  our  touch  were  strong 
and  swift  as  the  lightning's  stroke,  the 
most  solid  matter  would  be  less  palpable 
than  the  air.  So  purely  Relative"  [Indi- 
vidual or  Particular]  "  is  the  truth  of  all 
our  Sensible  impressions"  [External  or 
Internal]  "  truths  merely  in  relation  to 
us,  and  to  beings  constituted  like  us,  but 
not  necessrfrily  truths  to  other  orders  of 
inteUir/ence. 

5.  "Secondly,  of  truth  as  Absolute. 
Absolute  Truth  is  truth  which  is  true  for 
all  minds,  for  all  orders  of  intelligence  ; 


not  truth  placed  altogether  out  of  rela- 
tion to  intelligence,  for  that  would  be 
equivalent  to  saying  that  the  highest 
truth  could  not  be  apprehended  by  the 
most  perfect  intelligence,  not  even  by 
omniscience. 

6.  "  Relative  Truth  is  truth  which  ex- 
ists only  for  some,  but  not  necessarily  for 
all  minds  ;  while  Absolute  Truth  is  that 
which  exists  necessarily  for  all  minds. 
We  shall  find  hereafter  that  this  dis- 
tinction is  of  great  service  to  us  in  lead- 
ing us  to  understand  the  grounds  upon 
which  philosophers  generally  have  set  so 
little  store  on  the  truth  of  our  mere  sen- 
sible impressions.  No  philosopher  ever 
denies  tliat  the  intimations  of  the  senses 
are"  [or  may  be]  "  relatively  true,  or  that 
we  should  place  complete  confidence  in 
them  as  presentations  relatively  true. 
But  many  have  denied  that  these  intima- 
tions were  absolutely  true,  were  'calid  of 
necessity  for  all  Minds.  The  grounds, 
however,  on  which  these  philosophers 
have  proceeded  have  been  frequently 
mistaken.  Hence  many  perplexities  have 
arisen,  and  hence  speculative  thought 
has  been  often  unjustly  charged  with 


148 


SPIRIT  OF  HEAD  ITUMBERS. 


[CH.IIL 


the  Special  Sciences  relating  to  such  Departments  of  Being,  and 
all  the  Items,  Details  and  Particulars,  Things,  Aspects,  Facts 
and  Phenomena,  within  each  Department  and  Science,  down 
to  the  minutest  shade  of  their  discriminations  from  each  other. 
More  simply  defined — 

UNISM  IS  THE  SPIEIT  OF  THE  NUMBER  Ol^E ; 

DUISM  IS  THE  SPIRIT  OF  THE  NuMBER  TWO ;  and 
TEEISM  IS  THE  SPIEIT  of  the  Number  THEEE. 

Tri-nnism  is  then  the  congeriated  Unity  of  these  three  Prin- 
ciples, in  their  back-lying  and  mystical  identity, — or,  when 
functionating  as  One.  Trinism  is  the  indifferent  or  collective 
expression  for  Treism  and  Tri-unism. 

207.  In  a  still  more  condensed  way,  this  entire  Congeries  of 
Principles,  with  the  Science  and  the  Philosophy  to  flow  from 


inculcating  absurdities,  wMch  existed 
nowhere  but  in  the  misapprehension  of 
its  accusers."  (1). 

7.  "  The  Attainment  of  Absolute  Truth, 
as  truth  as  it  exists  for  all  intellect,  is 
the  principal,  though  not  the  exclusive 
aim  of  Philosophy."  "  This  is  the  point 
at  which  all  the  higher  metaphysicians 
of  every  age  and  of  every  nation  have 
aimed,  and  at  which  it  is  their  duty  to 
aim  (however  far  short  of  the  mark  their 
efforts  may  be  doomed  to  fall),  if  they 
would  be  true  to  their  vocation."  (1). 

8.  "  Here  is"  [then]  "  where  the  distinc- 
tion lies :  Relative  Truth  is  truth  which 
comes  to  us  by  virtue  of  our  Particular 
nature  as  human  intelligences ;  Absolute 
Truth  is  truth  which  comes  to  us  in 
virtue  of  our  common  nature,  as  Intelli- 
gences simply,  what  is  here  looked  to 
being  merely  the  circumstance  that  we 
are  intelligences  at  all,  and  not  the  cir- 
cumstance that  we  are  this  or  that  par- 
ticular kind  or  order  of  intelligence. 
Let  us  suppose  a  number  of  intelligences 


divided  into  different  kinds,  into  various 
orders  and  degrees ;  you  will  observe 
that,  by  the  ordinary  Logical  doctrine, 
each  of  these  kinds  must  embrace  some- 
thing Peculiar  to  itself,  and  also  some- 
thing common  to  the  whole  number, 
however  numerous  the  classes  of  intelli- 
gences may  be.  Now,  what  I  want 
to  impress  on  you  is  this :  that  each 
of  these  kinds  of  intelligence  will  know 
and  apprehend  partly  in  conformity 
with  the  Peculiar  endowment  of  which 
I  have  spoken,  and  partly  also  in  con- 
formity with  the  Common  endowment 
of  which  I  have  spoken.  And  what  it 
apprehends  in  conformity  with  its  PeciL- 
liar  capacity  is  Relative  Truth  ;  what  it 
apprehends  in  conformity  with  its  Gom^ 
m/)n  capacity  is  Absolute  Truth.  This 
Analysis  of  the  mind  into  a  Common 
Capacity  and  a  Peculiar  Capacity  fur- 
nishes us,  as  we  shall  by  and  by  see,  the 
true  ground  of  the  well-known  distinc- 
tion of  the  human  faculties  into  Sense, 
Understanding,  and  Reason."  (2). 


(1)  Lectures  on  Greek  Philosophy,— James  Frederick  Ferrier.    VoL  I.    Introductory  pp.  7-10. 

(2)  lb.,  pp.  15, 16. 


Ch.  III.]  PRIMITIVE  STATE  ;  DIFFEEEISTCE  ;  ULTIMATE  STATE.       149 


I 


them,  is  signified  "by  the  Clef  1 ;  2 ;  previously  introduced, 
(t.  123),  and  contrasted  with  the  Clef  1 ;  0 ;  (t.  125),  as  that 
which  has  presided  over  the  German  or  Transcendental  School 
of  the  Metaphysics. 

208.  Unism  coincides  with  what  has  been  loosely  denomi- 
nated Integration ;  loosely,  because  frequently  a  Primitive 
State  prior  to  Differentiation^  and  the  ultimate  Synthesis 
subsequent  to  Differentiation^  are  confounded,  under  this 
term,  as  if  they  were  the  same. 

209.  DuiSM  coincides  with  Differentiation.  Both  are  related 
to  the  Number  Two  (2),  inasmuch  as  Two  (2)  stands  represen- 
tatively for  all  Plurality,  and  hence  for  Pluralism,  which  is, 
as  stated  above,   all  Yariety  or  Difference,     The  technical 


9.  "  If  it  be  true  tliat  there  is  no 
Common  nature,  no  Universal  faculty  in 
all  intelligence,  no  point  in  which  aU 
minds  agree ;  in  that  case  it  must  be  ad- 
mitted that  the  objection  is  fatal  to  our 
definition  of  Philosophy.  In  that  case 
man  can  have  no  dealings  with  Absolute 
and  Universal  Truth ;  the  only  truth  of 
which  he  can  be  cognizant  must  be  rela- 
tive and  particular.  But  observe  the 
contradiction  in  which  we  get  involved 
if  we  take  up  this  position,"  etc.  (1). 
"  A  difference  in  the  Truths  justifies  us 
in  maintaining  a  difference  in  the  Facul- 
ties or  Organs  by  which  they  are  appre- 
hended." (2).  "  Say  that  Season  is  the 
Universal  Faculty,  the  faculty  of  truth 
as  it  exists  for  all  intelligence,  and  that 
Sense  and  Understanding  are  divisions 
of  the  Particular  Faculty,  that  is,  of  the 
faculty  of  truth  as  it  exists  for  some,  but 
not  for  all  intelligence,  and  light  breaks 
in  upon  the  distinction"  between  the 
Pure  Reason  and  the  Understanding. 
"You  begin  to  comprehend  something 
of  the  constitution  of  your  own  mind, 
and    also    of   mind    universally."    (3). 


"Man's  faculty  of  necessary"  and  uni- 
versal "thought  is  properly  called  his 
Reason.  So  that  the  definition  expressed 
shortly  is  this :  Philosophy  is  the  pursuit 
of  Absolute  Truth  Conducted  under  the 
direction  of  the  Reason.  But  the  defini- 
tion under  this  compendious  form  ex- 
presses a  mere  vague  truism,  unless  you 
keep  in  mind  what  we  mean  by  Absolute 
Truth,  and  also  what  we  mean  by 
Reason."  (4). 

10.  "  Throughout  the  whole  history 
of  Philosophy  we  find  Sensible  Knowl- 
edge" External  or  Internal,  "held  in 
but  slight  esteem.  The  truths  of  the 
Senses  are  denied  to  be  truths  at  all  in 
the  proper  and  strict  acceptation  of  the 
word  Truth,  and  we  are  referred  away 
to  some  other  form  of  Truth  of  which  no 
very  clear  account  is  given.  To  the 
young  student  of  Philosophy  this  is  a 
most  disheartening  and  perplexing  pro- 
cedure. He  cannot  understand  why  the 
the  truths  of  sense  should  be  set  aside  as 
of  little  or  no  account,  and  why  another 
set  of  truths,  which  seem  to  him  far 
less"      immediate     "and     satisfactory, 


(1)  Lectures  on  Greek  Philosophy James  Frederick  Fcrrier. 

(2)  lb.,  p.  24.  (3)  lb.,  p.  25. 


Tol.  I. 


Introductory  p.  18. 
(4)  lb.,  p.  27. 


150 


IXTEGEISM  ;  INTEGEALISM  ;  INTEGEATIO:^".  [Ch.  Ill 


scientific  designation  of  the  Principle  of  Differentiation  is  there- 
fore DUISM. 

210.  For  Integration  in  its  Primitive  sense,  the  Principle  of 
which  is  Ujs-ism,  I  shall  sometimes  employ  technically  Inte- 
grism,  which  wiU  then  be  discriminated  from  Integration. 
This  last  will  be  employed  for  the  Second  meaning  of  Integra- 
tion, confounded  with  the  first -by  Spencer,  and  called  by 
Young,  Co-ordination.  This  is  Synthetic,  or  the  Eeturn  to 
Unity  subsequent  to  Differentiation.  It  is  therefore  coincident 
with  Treism.  The  composity  of  these  two  aspects  is  the  Trin- 
ism ;  in  which  sense  Integration  also  occurs  (t  208). 


Blionld  be  bronght  forward  in  tbeir  place. 
And  in  no  work,  either  on  Philosopliy 
or  its  History,  does  lie  find  any  very 
satisfactory  reason  assigned  for  this 
preference.  But  let  him  be  told  and 
called  to  consider,  that  the  truths  of  the 
Senses  are  not  necessarily  truths  for  all 
minds,  but  only  truths  for  beings  with 
senses  like  ours — are,  in  fact,  only  truths 
for  some  intelligences ;  and  he  will  no 
longer  be  surprised  at  the  disparaging 
tone  in  which  Sensible  Truth  is  spoken 
of  in  the  History  of  Philosophy.  He 
may  be  of  opinion  that  Philosophy  is 
wrong  in  this,  inasmuch  as  he  may  thiak 
that  all  truth  for  man  resolves  itself  into 
mere  sensible  truth,  (a.  2,  c.  32,  t.  136). 
But  whether  Philosophy  be  right  or 
wrong,  the  student  now  understands 
distinctly  the  ground  on  which  Philos- 
ophy proceeds  in  holding  as  of  little  or 
no  account  the  Knowledge  which  comes 

to  man  through  the  Senses, affixing 

a  brand  on  all  Sensible  Knowledge^ 
stamydng  it  as  comparatively  invalid 
and  irrelevant."  (1). 

11.  "Philolaus  and  Aristotle  are  the 
Principal  Sources  of  the  Pythagorean 
Philosophy  in  its  earlier  form. 


12.  "Aristotle  lays  down  the  general 
principle  of  the  Pythagoreans  in  the 
following  terms.  *  Number,'  he  says, '  is, 
according  to  them,  the  essence  of  all 
things ;  and  the  organization  of  the  Uni- 
verse, in  its  various  determinations,  is  a 
harmonious  System  of  Numbers  and 
their  relations.'  *  The  boldness  of  such 
an  assertion,'  says  Hegel,  *  impresses  us 
as  very  remarkable ;  it  is  an  assertion 
which  strikes  down  at  one  blow  all  that 
our  ordinary  representations  declare  to 
be  essential  and  true.  It  displaces  Sen- 
sible existence,  and  makes  Thought  and 
not  Sense  to  be  the  criterion  of  the 
essence  of  things.  It  thus  erects  into 
substance  and  true  being  something  of  a 
totally  different  order  from  that  form  of 
Existence  which  the  Senses  place  before 
us.'  (Werke,  XIH.,  237,  238.) 

13.  "  What  Pythagoras  and  his  follow- 
ers meant  precisely  by  Number  it  is  not 
easy  to  say.  One  point  seems  to  be  cer- 
tain, that  Number,  in  the  Pythagorean 
sense,  denoted  Law,  Order,  Form,  Har- 
mony. It  is  said  that  Pythagoras  was 
the  first  who  called  the  world  Cosmos,  or 
Order,  thereby  indicating  that  Order  was 
the  essence  of  the  Universe — that  Law, 


(1)  Lectures  on  Greek  Philosophy.— James  Frederick  Ferricr.  Vol.  I.  Introductory  pp.  32, ; 


Ch.  III.] 


sy:n-stasis  ;  A]S"alysis  ;  synthesis. 


151 


211.   For  these  several  States  we  may  also  employ,  tech- 
nically, the  three  terms  exhibited  in  the  following  Table  : 


TRI-TTNISM. 

(=  Integrality  ; 

Integralism.) 


3.  Syintthesis,  (Integration,  Treism). 
2.  Analysis,    (Differentiation,  Duism). 
1.  Synstasis,   (Integrism,  Unism), 


212.  Synstasis  is  the  State  of  any  Subject  prior  to  Anal- 
ysis^ that  condition  of  tilings  to  which  the  Analysis  is  about 
to  he  applied,  the  primitive  Integrism,  Unity  or  Identity. 
Analysis  is  the  dissolving,  sundering  or  differencing  of  the 
parts  or  properties.  Synthesis  is  the  putting  together  of  the 
primitive  Synstasis  with  the  subsequent  Analysis  ;  so  that 
the  Synstasis  shall  not  be  a  complete  annihilation  by  the  Con- 


or Number,  or  Proportion,  or  Symme- 
try, was  tlie  Universal  Principle  of  All 
Things. 

14.  "  If  we  compare  this  position  with 
that  occupied  by  the  Ionic  philosophers," 
the  Earth-Air-Fire-and- Water  School, 
"  we  shall  perceive  that  it  is  an  advance, 
an  ascent,  to  some  extent  at  least,  from 
Sense  to  Reason.  In  fact,  the  great  dis- 
tinction between  the  Senses  and  the 
Reason  here  begins  to  declare  itself.  To 
revert  for  a  few  moments  to  the  Ionic 
Philosophy.  This  philosophy  is  an  ad- 
vance on  Ordinary  Thinldng ;  Ordinary 
Thinking  is  held  captive  by  the  Senses. 
It  accepts  their  data  implicitly,  or  with- 
out question.  In  the  estimation  of  Ordi- 
nary Thinking  things  are  precisely  as 
they  appear  ;  and  their  Diversity  is  more 
attended  to  than  their  Unity.  In  a 
word.  Ordinary  Thinking  has  eyes  only 
for  the  Particular,  and  is  blind,  or  nearly 
so,  to  the  Universal.  The  Ionic  philos- 
ophy rose  into  a  higher  position  than 
this.  It  aimed  at  Unity ;  it  sought  for  a 
Universal  amid  the  Diversity  of  Sensible 
Things ;  and  this  was  an  advance,  a  step 
in  the  right  direction Still  this  plat- 


form is  far  from  being  the  platform  of 
Reason.  The  Unity  was  sought  for  by 
means  and  under  the  direction  of  Sense 
iteslf.  It  was  a  mere  Sensible  Universal 
water,  as  infinite  matter  or  air  ;  in  short 
it  was  something  in  itself  material,  and 
therefore  something  which  instead  of 
being  itself  The  Universal  in  all  things, 
did  itself  require  to  be  brought  under  a 
Universal,  or  reduced  to  Unity  imder  a 
higher  Principle. 

15.  "Number  is  a  truer  Universal 
than  either  water  or  air,  or  any  other 
sensible  thing.  It  is  possible  that  it  may 
not  be  an  adequate  conception  of  the 
Universal  in  All  things,  ....  but  it  is 
certainly  a  nearer  approximation  to  this 
than  any  conception  which  we  find  set 
forth  in  the  Systems  of  the  Ionic  phi- 
losophers. The  test  is  this:  Suppose 
you  had  to  explain  something  about  the 
Universe  to  an  intelligence  different  from 
man's,  unless  that  intelligence  had  senses 
similar  to  man's,  he  could  not  understand 
what  you  meant  by  water,  or  air,  or 
earth,  or  fire,  or  color,  or  sound,  or  heat, 
or  cold  ;  but  whatever  his  senses  were, 
or  whether  he  had  any  senses  or  not  [s4c], 


153 


MEAKLN-G  OF  AITALYSIS  AND   STIN^THESIS. 


[Ch.  III. 


densation  of  all  differences,  and  so  that,  on  the  other  hand, 
the  Analysis  shall  not  he  an  absolute  diffusiveness,  de- 
structive of  all  Unity.    Tei-Unism  is  the  Complete   Whole, 

The  Principles  here  named  are  not  mere  Methods  of  our 
own  thinking  as  are  the  terms  Analysis  and  Synthesis,  as 
these  have  been  employed  in  Mental  Philosophy  ;  nor  are  they 
Methods  of  our  own  Doing  as  the  same  terms  Analysis  and 
Synthesis  have  heen  employed  to  mean  in  Chemistry.  They 
are  here  so  enlarged  as  to  mean.  Universal  States -and-Pro- 
cesses,  the  Laws  of  Universal  Cosmical  Evolution,  the  Ways, 
in  Theological  terms,  in  which  God  proceeds  in  the  work  of 
Creation  and  Destruction. 

213.  The  Numbers  One  (1),  Two  (2),  and  Three  (3),  have 
been,  so  far,  treated  as  if  they  were  directly  representative  of 


he  would  understand  what  you  meant 
by  Number,  he  would  know  what  Otie 
meant,  and  what  Many  meant Un- 
less he  could  be  made  to  understand 
this. . .  .it  seems  to  me  that  he  would 
not  be  an  intelligence  at  all.  And  there- 
fore it  may  be  said  that  Number  is  a 
true  Universal,  that  is  to  say,  it  is  a 
necessary  thought;  it  expresses  some 
thing  which  is  the  truth  for  all,  and  not 
merely  the  truth  for  some  intelligence. 
At  any  rate  it  is  a  truer  Universal 
than  either  water  or  air,  or  any  other 
sensible  thing. 

16.  "  We  are  now  able  to  understand 
the  apparently  very  paradoxical  asser- 
tion of  the  Pythagoreans,  namely,  that 
Number  is  the  Substance  of  Things,  the 
Essence  of  the  Universe;  and  we  are 
able,  moreover,  to  perceive  in  what  sense 
this  doctrine  is  true.  The  whole  paradox 
is  resolved,  the  whole  difficulty  is  cleared, 
by  attending  to  the  distinction  to  which 
I  have  so  often  directed  your  thoughts, 
the  distinction  between  truth  for  All 
and  truth  for  Some ;  or,  otherwise  ex- 
pressed, between  the  Universal  Faculty 
in  man  and  the  Particular  Faculty  in 
man. 


17.  "  My  reason,  then,  for  holding  that 
Number  is  an  object  of  pure  thought 
rather  than  of  sense  is  this  :  That  every 
sense  has  its  own  special  object,  and  is 
not  affected  by  the  objects  of  the  other 
senses.  For  instance  sight  has  color  for 
its  object,  and  can  take  no  cognizance  of 
sound.  In  the  same  way  hearing  appre- 
hends sound,  and  takes  no  cognizance  of 
color.  In  like  manner  we  cannot  touch 
colors  or  sounds,  but  only  solids.  Nei- 
ther can  any  man  taste  with  his  eyes,  nor 
smell  with  his  ears.  If  Number,  then, 
were  an  object  of  sense,  it  would  be  the 
special  object  of  some  one  sense ;  but  it 
is  not  this.  It  accompanies  our  appre- 
hension of  all  the  objects  of  the  senses, 
and  is  not  appropriate  to  any  sensible 
objects  in  Particular,  It  is  not,  like  all 
the  other  objects  of  sense,  the  Special 
object  of  any  one  sense,  and  therefore  I 
conclude  that  it  is  not  an  object  of  Sense 
at  aU,  but  an  object  of  Thoiight  or  Rea- 
son. When  we  look  at  one  color  what 
we  see  is  color,  what  we  think  is  one, 
i.  e.,  number;  when  we  look  at  many 
colors,  wliat  we  see  is  color,  what  we 
think  is  many,  i  e.,  number.  This  dis- 
tinction, the  distinction  by  which  Num- 


CH.in.] 


ORDIi^ALS  EEPEE3E]S^TED  BY  CAEDHN-ALS. 


153 


I 


all  tlie  aspects  of  IS'umlDer.  They  belong,  nevertheless,  to  one 
particular  class  of  Numbers,  namely :  the  Cardinal-Integral- 
and-Determinate,  or  -Exact  Numbers,  which  must  now  be  dis- 
criminated from  other  classes  of  Numbers  in  various  direc- 
tions. 

214.  The  Cardinal  Numbers,  Hinge-VikQ  or  Pivoted,  (from 
the  Lat.  cardo^  a  hinge),  are,  indeed,  from  the  Scientific  point 
of  view,  the  principal  domain  of  Numbers.  They  are,  how- 
ever, as  we  have  already  noticed,  directly  contrasted  with  the 
Ordinal  Numbers,  of  which  the  particular  Numbers,  Fikst 
(ist).  Second  (2^^*),  and  Thied  (3^'^),  are  the  three  Heads, 
or  Conjoint-Threefold-Head.  These  are,  nevertheless,  repre- 
sented by  the  One  (1),  Two  (2),  and  Theee  (3),  by  virtue  of 


ber  is  assigned  to  Reason  and  not  to 
Sense,  is,  I  think,  an  important  aid  to- 
wards understanding  the  Pythagorean 
philosophy. 

18.  "  Number,  then,  or  Form,  and  not 
Matter,  as  the  Ionic  philosophers  con- 
tended ;  Number  and  not  The  Number- 
less or  Apeiron  of  Anaximander,  is  the 
true  Universal,  the  Common  Ground,  the 
Ultimately  Real  in  All  Things.  With 
Pythagoras,  Form  or  Number  is  the 
Essential,  Matter  the  Unessential ;  with 
the  Ionics,  Matter  is  the  Essential,  and 
Form  or  Number  the  Unessential.  In 
their  respective  positions  the  two  Schools 
stand  diametrically  opposed.  But  the 
Pythagorean  is  certainly  a  stage  in  ad- 
vance of  the  Ionic. 

19.  "  *  Every  thing,' "  says  Philolaus,  a 
disciple  of  Pythagoras,  "  *  which  is  known 
has  its  number,  for  it  is  impossible  either 
to  think  or  know  anything  without  num- 
ber.* He  thus  makes  Number  the  Source 
and  condition  of  intelligence,  and  the 
ground  of  the  intelligible  Universe.  But 
the  following  is  even  more  important. 
'  It  is  necessary,*  says  Philolaus,  '  that 
everything  should  be  either  Limiting  or 
Unlimited,  or  that  everything  should  be 
both  Limiting    and   Unlimited.      Since, 

18 


then,  it  appears  that  things  are  not 
made  up  of  the  Limiting  only,  nor  of  the 
Unlimited  only,  it  follows  that  each 
thing  consists  both  of  The  Limiting  and 
The  Unlimited,  and  that  the  world,  and 
all  that  it  contains,  are  in  this  way 
formed  or  adjusted.'  This  is  a  remark- 
able extract,  for  it  shows  that  the  Pytha- 
goreans had  to  some  extent  anticipated 
the  great  principle  of  Heraclitus,  namely 
that  every  thing  and  every  thought  is 
THE  Unity  or  Conciliation  of  Con- 
traries ;  a  principle,  the  depth  and  fer- 
tility of  which  have  never  to  this  day  been 
rightly  apprehended  or  appreciated,  far 
less  fathomed  and  exhausted. 

20.  "  In  his  dialogue  entitled  Philebus, 
Plato  touches  on  this  Pythagorean  doc- 
trine. For  the  word  perainonta,  which 
is  Philolaus*  expression  for  The  Limit- 
ing, he  substitutes  peras.  The  Limit ;  and 
the  Union  of  the  Two  (the  Limit  and  the 
Unlimited)  he  calls  Mikton,  The  Mixed. 
So  that,  according  to  Pythagoras,  (and 
Plato  seems  to  approve  the  doctrine), 
every  thing  is  constituted  out  of  the 
peras'*  [Duism]  "and  the  apeiron" 
[Unism,]  "  the  Limit  and  the  Unlimited" 
this  last  being  the  Unitary  or  Continu- 
ous Ground  of  Being ;  that  which  Being 


154 


FEACTIONS  EEPRESENTED  BY  i:??^TEGER3. 


[Ch.  hi. 


tiie  Scientific  Supremacy  of  tlie  Cardinals  over  the  Ordinals, 
and  by  virtue  of  that  Repetitory  Analogy  wMcli  exists,  as  we 
have  seen,  between  them.   (t.  155). 

215.  The  Cardinal-and-Ordinal-Nunibers-collectively,  as 
Integees  or  Whole  Number^,  constituting  The  Geand  Iisr- 
TEGEAL  Seeies  OF  NuMEEATioi^,  then  stand  contrasted  with 
the  total  Feactional  Seeies  of  Numeeation,  of  which  the 
Denominators  are  Ordinal^  and  the  Numerators  Cardinal^ 
in  form. 

216.  The  Integral  and  Fractional  Series  of  Regular  or 
Mathematical  Numbers  then  constitute  collectively  what  I 
denominate  technically  The  Deteemii^^ate  Seeies  of  Num- 
bees,  as  contrasted  with  an  Indeterminate  Series  which  will 
now  be  noticed. 


would  be  if  it  had  no  Limits ;  The  In- 
finite;  "and  the  result  is  the  Mikton, 
that  is,  the  union  of  the  two.  This  prin- 
ciple, afterwards  applied  to  morals,  led 
to  Aristotle's  doctrine  of  the  mesotes'* 
["the  golden  mean"],  "  or  of  virtue  as  the 
mean  between  the  Extremes.  The  peras 
in  the  Physical  World  was  a  limit  or 
laiD  imposed  on  the  infinite  lawlessness 
of  Nature :  the  peras  or  mesotes  in  the 
Moral  World  was  a  limit  imposed  on 
the  infinite  lawlessness  of  Passion. 

21.  "  To  get  a  further  insight  into  this 
matter,  let  us  consider  the  conception  of 
the  Mikton.  This,  I  conceive,  is  equi- 
valent to  The  Limited.  Now  let  us  ask 
what  it  is,  in  any  case,  that  is  limited  ? 
Perhaps  you  would  say  that  it  is  The 
Limited  that  is  limited.  But  that  will 
be  an  inept  answer.  What  would  be 
the  sense  of  limiting  The  Limited,  the 
already  limited  ?  That  would  be  a  very 
superfluous  process.  Therefore,  if  the 
Limit  is  to  answer  any  purpose,  it  must 
be  applied  not  to  The  Limited,  but  to 
The  Unlimited  ;  and  this  accordingly  is 
the  way  in  which  the  Pythagoreans 
apply  it :  The  Limit  is  an  Eleme:;t  in 


the  Constitution  of  The  Limited;  The 
Unlimited  being  the  other  Element. 

23.  "  Here  is  another  way  of  putting 
the  case.  Take  any  instance  of  The 
Limited,  any  bounded  or  limited  thing, 
a  book,  for  example.  No  one  can  say 
that  the  book  is  without  limits.  The 
Limit,  then,  is  certainly  one  element  in 
its  constitution.  But  is  the  Limit  the 
only  element  ?  That  certainly  cannot  be 
maintained.  There  is  something  in  the 
book  besides  its  mere  limits.  What  is 
that  something?  Is  it  The  Limited? 
Clearly  it  is  not ;  because  The  Limited 
is  the  total  Subject  of  our  analysis  ;  and 
therefore,  to  hold  that  The  Limited  is 
the  other  element — would  be  equivalent 
to  holding  that  the  whole  subject  of  the 
analysis  was  a  mere  part  or  element  of 

the  analysis This  would  be  analyzing 

a  total  thing  into  that  total  thing  and 
something  elsa  But  if  The  Limited 
cannot  be  the  other  term  of  the  analysis, 
that  other  term  must  be  The  Unlimited. 
What  else  can  it  be?  The  Limited, 
then — in  this  case  the  book — consists  of 
the  Limit  and  The  Unlimited,  and  these 
are  the  two  Elements  which  go  to  the 


Ch.  III.]  INDETEPwMrS^ATES  EEPEESEITTED  BY  DETEEMINATES.    155 

217.  I]^DETEEMi]^ATE  NuMEEATio]^  has  fop  Us  Three  terms 
ONE,  MANY,  and  ALL  (Beginning,  Middle,  and  End). 
TMs  kind  of  improvised  and  all-embracing,  but  indefinite  and 
unsatisfactory  Numeration,  has  for  its  Analogue,  in  the  whole 
field  of  Knowing,  that  which  is  the  most  definite  thing  attained 
to  in  that  Primary  Speculative  Philosophizing  which  precedes 
Exact  Science,  and  which  strives  by  a  few  single  leaps  of 
Generalization  to  embrace  and  exhaust  the  Universe,  without 
the  detailed  labor  of  attending  specifically  to  its  Parts,  and  to 
the  Laws  of  the  Eelationship  of  those  Parts  to  each  other. 
It  is  remarkably  in  point,  to  observe,  in  this  connection,  that 
Kant,  to  whom  belongs  the  honor  of  introducing  the  method 
of  Proximate  Exactitude  into  Metaphysics,  goes  no  further 


Constitution  of  emrytliing.    Suppose  tlie  be  not  only  perfectly  intelligible,  but 

limits — for  example,  tiie  two  ends  of  a  also  perfectly  true. 

line — taken  away,  and  no  ends  left,  tliat  23.  "  Another  form  which,  the  Pytlia- 
wliich  would  remain  would  be  The  Un-  goreans  employed,  to  express  their  prin- 
limited.  But  that  cannot  be  conceived,  ciple  was  the  expression  monas,  The 
you  will  say.  Certainly  it  cannot.  But  One"  [Unismal,]  "  and  aoristos  duas,  The 
it  can  be  conceived  to  this  extent,  that  Indeterminate  or  Indefinite  Two"  [Duis- 
if  that  part  of  a  line  which  we  call  its  mal.]  "  Of  these  terms  the  latter  in 
ends  or  limits,  be  taken  away,  and  no  particular  is  very  obscure,  and  has  been 
new  limits  posited,  then  the  remaining  very  insufficiently  explained.  I  will  en- 
part,  considered  in  and  by  itself  is  neces-  deavor  to  throw  what  light  upon  them 
sarily  Unlimited.  This  Element,  which  I  can  out  of  my  own  reflections.  First 
truly  cannot  be  conceived  without  the  of  all,  these  terms  seem  to  be  merely  an- 
other Element,"  the  two  are  distinguish-  other  form  of  expression  for  the  peras 
able  but  not  separable,  "  is  the  apeiron  and  the  apeiron ;  the  monas  or  One  is 
of  the  Pythagoreans ;  and  it  cannot  be  the  peras  or  Limit ;  the  aoristos  duos  is 
conceived  for  this  reason,  that  Concep-  the  apeiron,  The  Unlimited  and  Indeter- 
TioN  is  itself  constituted  ly  the  Union  or  minatc.  Everything  in  being  limited  is 
Fusion  of  these  two  Elements,  The  Limit  One.  This  is  expressed  by  the  tenn 
and  the  Unlimited.  Such  is  the  Pytha-  monas  which  stands  for  the  Sameness  or 
gorean  doctrine,  and  it  seems  to  me  to  Identity  in  Things  (1) ;  but  the  Diversity 


(1)  There  is  a  subtlety  implied^  whether  it  -was  ever  understood  or  net,  by  the  Old  Greeks,  in  this 
doctrine  of  Pythagoras  which  Prof.  Ferrier  has  failed  to  indicate.  In  passing  from  the  Elementis- 
nius,  where  the  terms  peras  and  apeiron  are  appropriate,  to  the  Elaborismus  of  Being,  where  monaa 
and  aoristos  duas  are  the  proper  technicalities,  there  occurs  a  Tebminal.  Cohveesion  into  Opposites, 
which  in  one  aspect  reverses  the  rdation  of  the  members  in  each  pair  of  terms.  The  monas  or  One  is, 
ill  this  view  of  the  ease,  the  peras  or  Limit,  only  in  the  sense  that  it  is  constituted  or  elaborated  by 
the  application  of  the  Limit  to  the  Unlimited,  and  that  it  is  that  form  of  the  product  which  is  predomi- 
nantly  characterized  hy  the  Limit.  It  does  not,  however,  then  "  stand  for  the  Sameness  or  Identity  in 
things,"  but  just  the  contrary,  for  their  Individuality  or  Separateness  and  Distinctness  from  each  other, 
as  cutis ed  or  procured  Vy  the  insertion  of  Limits.    The  monas  is  in  this  view  Dxjismal  or  AnU- 


156  INDETEEMII^TATES  NOT  USELESS.  [Ch.  III. 

tlian  tliis,  and  makes  tMs  precise  distribution  of  tlie  elements 
or  categories  of  Number,  namely,  into  On^,  Maisty,  and  All — 
a  distribntion  too  vague  entirely  to  have  any  practical  relation 
to  Numbers  in  respect  to  tlieir  Scientific  exactitude. 

218.  It  does  not  follow,  however,  as  Echosophists,  going  to 
the  opposite  extreme,  are  prone  to  suf  pose,  because  these 
Generalizations  of  Number  are  not  fitted  to  their  purpose,  that 
they  are  wholly  useless.  We  could  not  have  a  language 
adequate  to  all  our  wants  without  the  words  One,  Many,  and 
All,  any  more  than  we  could  discard  the  definite  or  deter- 
minate Heads  of  Number,  One,  Two,  and  Three,  It  is  neces- 
sary, however,  to  understand  that  one  of  these  two  sets  of 
terms  is  Generalizing  and  Yague ;  and  the .  other  Specializing 


in  things  is  inexliaustible ;  and  tliis  of  view.  It  might  be  thought  that  these 
capacity  of  infinite  diversity  is  indicated  words,  monas  and  aoristos  duas  simply 
by  the  term  aoristos  dvas,  indefinite  dif-  signified  One  and  Two,  or  One  and  In- 
ference ;  so  that,  according  to  the  Py  tha-  determinate  Two.  But  this  is  not  all 
goreans,  the  general  scheme  of  the  Uni-  the  meaning  which  the  Pythagoreans 
verse,  as  regarded  by  pure  reason,  is  attached  to  them.  According  to  them 
Identity,  combined  with  a  Capacity  of  everp  number  consisted  of  these  two 
Infinite  Diversity.  Neither  of  the  terms  parts ;  the  Monas  and  the  Duas  were 
has  any  meaning  out  of  relation  with  the  not  Numbers,  but  were  the  mere  Ele- 
other — the  true  conceivable  Limit"[ed],  ments  of  Number.  This  seems  a  per- 
"  whether  considered  as  a  thought  or  a  plexing  position,  yet  it  is  susceptible  of 
thing,  is  the  result  of  their  combina-  explanation.  For  example,  every  num- 
tion.  ber  is  different  from  every  other  num- 
34.  "  We  shall  perhaps  get  more  light  ber ;  1  is  different  from  5,  5  is  different 
thrown  on  these  terms  if  we  consider  from  10, 10  is  different  from  20  and  from 
them  under  a  purely  arithmetical  point  100,  and  so  on.     But  every  number  also 


vnitive  in  the  same  manner  as  Selfishness,  (monism,  egoism)  is  destructive  of  the  Common  or  Indeter- 
minably  Plural,  really  the  Unitary,  interests  of  Society.  The  aoristos  duas,  the  Indeterminate  Plural- 
ity of  the  Masses,  is  on  the  other  hand,  Unirmal,  or  relates  to  the  Unity  or  Collectivity  of  Society,  as 
opposed  to  Individuality.  All  of  this  precision,  and  thousands  of  similar  minute  but  important  dis- 
criminations will  occur  in  the  ulterior  and  detailed  study  of  Universology.  They  are  hardly  in  place 
here,  and  this  is  only  noticed  to  obviate  a  positivo  ambiguity.  This  interchange  of  meanings  was  prob- 
ably not  observed  by  the  Greeks,  and  the  two  sets  of  terms  were  doubtless  employed  as  substantial  Equi- 
valents, as  they  are  expoimdcd  here  by  Ferricr.  There  is,  indeed,  a  representative  monas  whence 
comes  the  term  monarchy  {inonas,  single,  and  arche,  govebnmekt),  which  stands  for  the  Unitive  or 
Common  Interests  (Unismal).  The  difference  in  the  two  views  is  as  that  between  "  The  Sovereignty  of 
the  Individual"  [i.  e.,  of  every  individual]  which  is  the  ultimatum  of  Democracy,  and  Soverei.gnty  in  the 
ordinary  representative  sense,  as  that  of  a  monarch.  In  the  more  current  understanding  of  the  subject, 
the  monas  is  rightly  identified  with  the  peras,  as  in  this  Annotation  No.  23,  and  with  the  Reason  the 
Conscious  Centre  of  Limitation,  or  the  Limiting  and  Regulating  or  Monarchical  Faculty;  and  the  aoHs- 
tos  duas  with  Sense  or  the  Senses. 


Ch.  III.] 


cardi:n^als  akd  ordinals  compared. 


157 


and  Precise ;  and  to  employ  each  in  its  true  place.  One, 
Two  and  Three  hold  the  same  representative  relationship  to 
Echosophy,  and  especially  to  the  new  Sciento-Philosophy  of 
Universology,  which  One,  Many,  and  All  bear  to  the  Proto- 
Philosophy  or  Naturo-Metaphysic  ;— the  One,  Many,  and  All 
being  as  it  were  a  detail  of  the  more  General  Indefiniteness, 
embraced  under  The  Clef  1 ;  0.  (t.  115). 

219.  The  terms  First,  Second,  Third  correspond,  as  just 
stated  above,  to  One,  Two,  Three  as  Ordinal  Numbers  in 
place  of  the  Cardinal.  By  this  is  meant,  that  they  relate  to 
the  idea  of  Things  or  Events  going  on  and  succeeding  eacli 
other  in  an  Order  or  Series, — one  after  the  other, — as  con- 
trasted with  the  Idea  of  a  collection  of  objects,  Cardinated, 
or  turning  upon  a  centre,  as  a  Group,  (t.  155, 156). 


agrees  with  every  number  :  and  in  what 
respect  is  it  that  all  numbers  agree?" 
The  answer  to  this  question  and  the 
illustration  are  omitted  for  the  sake  of 
brevity.  (1). 

25.  "  The  Monad  and  the  Duad  being 
the  Elements  of  Number  must  be  viewed 
as  Antecedent  to  Number.  There  is 
thus  a  primary  One  which  is  the  ground 
or  root,  out  of  which  all  arithmetical 
numbers  proceed,  and  there  is  also  a 
primary  Diiad  from  which  numbers  de- 
rive their  diversity.  These  two  enter  into 
the  Composition  of  every  number  (even 
into  the  composition  of  the  numeral 
One),  the  one  of  them  giving  to  all 
numbers  their  unity,  or  agreement,  or 
identity  ;  the  other  of  them  giving  to  all 
numbers  their  diversity.  The  primitive 
numbers,  the  numbers  antecedent,  as  we 
may  say,  to  all  arithmetical  numbers  are 
the  Pythagorean  monad,  and  the  Pytha- 
gorean duad.  Of  these  the  former  ex- 
presses The  Invariable  and  Universal  in 
all  number ;  the  latter  the  Variable  and 
Particular.    And,  inasmuch  as  the  Par- 


ticular is  inexhaustible  and  indefinite, 
the  duad  is  called  aoristos  or  indetermi- 
nate. Better  to  hold  them  Elements  of 
Number  than  Numbers. 

26.  "  As  an  illustration  of  the  spirit  of 
this  philosophy,  let  me  show  you  how  a 
solid,  or  rather  the  scheme  of  a  solid, 
may  be  constructed  on  Pythagorean 
principles.  Given  a  mathematical  point 
and  motion,  the  problem  is  to  construct 
a  geometrical  solid,  or  a  figure  in  space 
of  three  dimensions,  that  is,  occupying 
length,  breadth,  and  depth.  Let  the 
Point  move — move  its  minimum  distance, 
whatever  that  may  be ;  this  movement 
generates  the  Line.  Now  let  the  Line 
move.  When  you  are  told  to  let  the 
Line  move,  your  first  thought  probably 
is  that  the  Line  should  be  carried  on  in 
the  same  direction — should  bo  produced ; 
but  you  see  at  once  (the  moment  it  is 
pointed  out  to  you)  that  such  a  move- 
ment is  not  a  movement  of  the  Line,  but 
is  still  merely  a  movement  of  the  Point. 
You  cannot  move  the  Line,  then,  by 
contiauinar  it  at  one  or    at  both  ends. 


(1)  Lectures  on  Greek  Philosophy. — Prof.  Ferrier,  YoL  I.  pp.  CO-72. 


158 


ORDINALS  TEMPIC  ;   CAEDIN-ALS  SPACIC. 


[Ch.  ni. 


220.  The  Ordinal  IS"uiiil)ers  relate  therefore  to  Series,  or 
Co-sequences  in  Time  ;  and  Cardinal  Numbers  relate  to 
Groups,  or  Aggregations,  or  Co-existences  in  Space. 

221.  This  very  important  discrimination  and  Analogy  will 
be  restated  and  elaborated  at  another  point  (t.  668-9).  It  is 
introduced  here  simply  for  the  purpose  of  (completely  clearing 
the  Grand-Head-Numbers  One  (1),  Two  (2),  Three  (3),  from 
aU  complications  with  other  and  analogous  designations  of 
Number. 

222.  So  again,  Halves  or  Seconds,  Thirds,  Fourths,  etc., 
designate  Fractional  Denominations  which  echo  or  correspond 
to,  or  are  the  Analogues  of.  One,  Two,  Three  (as  Integral 
Denominations). 


To  move  the  Line  you  must  move  it 
laterally.  That  alone  is  the  movement 
of  the  Line.  The  lengthening  of  the 
Line  is,  as  I  said,  merely  the  movement 
of  the  Point.  The  movement  of  the  Line 
then  generates  a  Surface.  Now,  move 
the  Surface.  Here,  too,  you  must  be  on 
your  guard  against  continuing  your  lat- 
eral motion,  for  that  is  merely  a  con- 
tinuation of  the  motion  of  the  Line ;  and 
this  is  not  what  is  required.  You  are 
required  to  move  not  the  Line,  but  the 
Surface ,  you  must  therefore  move  the 
Surface  either  up  or  down  into  the  third 
dimension  of  space,  namely,  depth  ;  and 
these  three  movements  give  you  the 
scheme  of  solid.  You  have  merely  to 
suppose  this  scheme  filled  with  visible 
and  palpable  matter,  that  is,  with  some- 
thing which  is  an  Object  for  the  Particu- 
lar Faculty  in  man,  to  obtain  a  solid 
atom  ;  and  out  of  atoms  you  can  construct 
the  Universe  at  discretion."  (1).  Our 
author  had  here  evidently  in  mind  an 
inherent  connection  between  Number 
and  Form,  such  as  results  from  the  equiv- 
alency of  the  Numerical  Unit  and  the 
Geometrical  Point,  and  from  the  deep 


Metaphysical  Analogy  throughout  be- 
tween the  Elements  of  Number  and  the 
Elements  of  Form.  He  has  failed,  how- 
ever, to  make  the  connection,  in  terms  ; 
leaving  it  to  a  vague  implication  merely ; 
and  the  present  is  not  the  fitting  occa- 
sion for  supplying  this  deficiency.  I 
have  in  my  manuscripts  almost  the  iden- 
tical illustration  here  made  of  the  genera- 
tion of  the  solid,  which  was  not  con- 
sciously derived  from  any  other  source 
than  my  own  reflections, — accompanied 
by  the  connecting  demonstration  which 
it  needed.  It  will  be  brought  forward 
elsewhere. 

27.  Cognate  with  the  Pythagoreans 
were  the  Eleatic  philosophers.  Of  rhe 
essence  of  their  doctrine  Prof.  Ferrier 
says :  "  The  great  distinction  or  Anti- 
thesis around  which  the  whole  Eleatic 
philosophy  revolves  and  gravitates,  is 
the  Antithesis  of  the  One  and  the  Many, 
the  Permanent  and  the  Changeable,  the 
Universal  and  the  Particular,  in  Greek, 
To  Hen  and  Ta  PoUa.  This  Antithesis 
is  merely  a  variety  of  expression  for  the 
Antithesis  between  Reason  and  Sense. 
Or  if  we  may  distinguish  between  the 


(t)  Lectures  on  Greek  Phllo8o:>hy — Prof  Farrier.    Vol.  T.,  p.  75. 


Ch.  III.] 


SPIEIT  OF  ONE,    TWO,    THREE. 


159 


i 


223.  These  are  of  a  Secondary,  not  of  a  Leading  character. 
They  have,  nevertheless,  a  Scientific  importance  of  their  own 
which  will  be  exhibited  in  the  sequel. 

234.  We  have  now  cleared  the  Numbers  Oi^e,  Two,  and 
Three  from  their  connection  with  the  other  Head  or  Primitive 
l!^umbers,  which  might  seem  to  be  their  competitors,  and  have 
thus  fully  vindicated  their  pretensions  to  stand  numerically  as 
representative  of  the  First  Principles  of  Being ;  and — as  it 
lias  been  shown  previously  that  JSTumber  is  the  General  Domain 
of  Being  in  which  the  First  Principles  of  Science  as  the  rational 
account  of  All  Being  are  to  be  sought — it  appears,  as  demon- 
strated, that  Unism,  Buism,  and  Trinism,  the  Spirit  (?/■  One, 
Two,  and  Three,   respectively^   are  representatives  of  the 


two  forms  of  the  opposition,  we  may  say 
tliat  tlie  one  expression,  tlie  Permanent 
and  tlie  Changeable,  or  the  Hen  and  the 
Polla,  denotes  the  Antithesis  in  its  Ob- 
jective form  ;  the  other  expression,  Rea- 
son and  Sense,  denotes  the  Antithesis  in 
its  Subjective  form."  (1).  Ferrier  hero 
connotes  the  identity  of  the  One  and  the 
Many  of  the  Eleatics  with  Reason  and 
Sense  (a.  27,  t.  204).  He  might  also 
have  identified  it  with  the  Monas  and 
JDuas  (Unism  and  Duism)  of  Pytliagoras 
(choosing  the  monarchical  or  representa- 
tive Sense  of  the  Monas)  (Note,  a,  23, 
t  204  5  c.  1-5,  t.  226.) 

28.  "  Xenophanes,"  Eleatic,  "  seems  to 
have  dwelt  more  steadily  than  any  other 
philosopher,  whether  Ionic  or  Pythago- 
rean, on  the  conception  of  the  One  or  of 
Unity  as  the  essence  of  all  things..  His 
conception  of  Unity  as  the  Principle  of  the 
Universe,  and  as  a  Primary  Necessity  of 
Thought,  seems  to  have  been  more  de- 
terminate than  that  of  any  of  his  pre- 
decessors or  contemporaries.  He  held 
that  the  One  was  everywhere  ;  and  Aris- 
totle   adds    that    Xenophanes,    looking 


forth  over  the  whole  heavens,  that  is, 
the  Universe,  declared  that  The  One  was 
God.  The  first  position  of  Xenophanes, 
accordingly  is  that  there  is  Unity  in  all 
things,  and  that  this  Unity  is  God.  It 
is  in  and  through  God  that  the  Universe 
is  a  Universe,  that  is,  has  Unity."  (2). 

29.  "In  the  Pythagorean  School  the 
conciliation  of  the  One  and  the  Many  was 
rather  taken  for  granted  than  discussed 
and  explained.  They  either  ignored  or 
touched  lightly  on  the  problem  and  the 
diSiculties  which  it  involved.  The  Elea- 
tics, I  say,  were  the  first  who  seriously 
addressed  themselves  to  its  consideration. 
And  it  is  on  this  account,  in  part  at  least, 
that  their  school  has  been  characterized 
as  Dialectical,  or  Logical  and  Metaphy- 
sical, while  the  Ionics  were  characterized 
as  Physical,  and  the  Pythagoreans  as 
Arithmetical  and  Mathematical."  (3). 
Yet  the  doctrine  of  Pythagoras  logically 
involves  the  other,  and  is  therefore  the 
Fundamental  Philosophy.  Universology 
evolves  and  explicates  the  Metaphysics, 
or  Logic,  or  Dialectic,  implicitly  involved 
in  t^ie  Mathematics.     Hence  it  i3  said  to 


(1)  Ferrier's  Greek  Philosophy.    Vol.  I.,  p.  81. 


(•2)  lb.,  p.  81 


(3)  Ih.,  84 


160 


UNiSM,  duism;  prime  elemei^tts. 


[Cn.  III. 


Peimordial  Prii^ciples  of  Entity,  Thought,  and  Move- 
ment in  tlie  Universe  at  Large. 

225.  Inasmuch  as  Unism  and  DuiSM  have  now  been  shown 
to  Ibe  the  Prime  Elements,  or  the  Abstract  Principles  repre- 
sentative of,  the  Prime  Elements  of  Being  ;  and  inasmuch  as 
they  are,  in  turn,  the  Spirit  of  One  (1),  and  the  Spirit  of  Two 
(2),  respectively,  it  follows  that  the  Relations  of  One  to  Two 
have  their  echo  in  similar  Relations  between  the  Prime  Ele- 
ments of  Being.  Pre-eminent  among  the  Relations  of  One  and 
Two  is  their  Oppositeness  or  Polar  Antagonism  to  each  other. 
One  is  the  Opposite,  and  as  it  were,  the  denial  of  Two ;  and 
Two  is  the  Opposite,  and  as  it  were,  the  denial  of  One.  The 
corresponding  relation  between  Unism  and  Duism,  first  in  their 


rest  on  tlie  Metapliysics  of  the  Mathe- 
matics. In  affirming  it  to  be  therefore 
the  revival  and  enlargement  of  Pytha- 
goreanism,  I  do  not  mean  as  antagoni- 
zing or  denying  the  fundamental  ideas 
of  any  other  of  the  distinctive  schools  of 
Philosophy,  but,  on  the  contrary,  as 
IMeasuring,  Co-ordinating  and  Conciliat- 
ing all  of  them,  with  the  exactitude  of 
the  Mathematical  Spirit.  As  the  Mathe- 
matics are  the  Measure  and  Regulator 
of  all  Substances,  Spaces,  and  Times,  in 
the  External  World,  so  the  Subtle  Spirit 
of  Mathematics,  as  a  Philosophy,  will 
prove  to  be  the  Measurer  and  Regulator 
of  all  possible  systems  of  Ontological  and 
Cosmical  Speculation.  It  holds  in  the 
firm  grasp  of  a  Single  Analytical  Gen- 
eralization all  the  different  but  related 
Antitheses,  or  Sets  of  Contraries,  which 
have  laid  at  the  foundation  of  all  the 
various  philosophical  doctrines,  and  some 
one  of  which  must  ever  lay  at  the  foun- 
dation of  any  doctrine. 

30.  The  Trinism  of  Universology  is 
the  Mikton  (Mixed)  of  Pythagoras,  but 
in  that  enlarged  sense  that  it  is    the 


reconciliation  of  all  Contradictions,  0p» 
posite  Elements,  or  Pairs  of  Factors, 
whatsoever ;  hence  not  only  of  the  Anti- 
theses within  Systems,  but  of  the  Phy- 
sical and  Mathematico-Logical  Systems, 
— to  which  all  others  are  reducible, — as 
between  themselves  also. 

31.  As  Xenophanes  modulated  espe- 
cially in  the  distinction  between  the  One 
and  the  Many,  one  of  the  aspects  of 
Unism  and  Duism,  so  did  Parmenides  in 
that  between  Being  and  Not-being,  an- 
other of  those  Aspects.  Heraclitus  com- 
bined this  Antithesis  in  the  Trinism  of 
Existence,  in  Perpetual  Flux  or  Move- 
ment, which  philosophers  from  him  have 
denominated  "The  Becoming;"  (that 
which  is  perpetually  coming  to  be,  and 
ceasing  to  be).  "  He  says  that  Strife  or 
Opposition  is  the  father  of  all  Things" — 
Polar  Antagonism  of  Prime  Ele- 
ments— "  and  that  Harmony  arises  only 
out  of  the  union  of  discords"  (1).  "  He 
likens  theUniverse  to  a  river  the  waters  of 
which  are  continually  passing  away ;  and 
he  says  that  no  man  can  bathe  twice  in  the 
same  stream,  because  the  stream  is  never. 


(1)  Ferrier's  Greek  Philosophy.    Vol  L  p.  114, 


Ch.  III.] 


POLAE  AlfTAGOI^ISM. 


161 


lowest  and  most  Elementary  and  Abstract  Presentation,  and 
then  in  their  subsequent  presentations,  higher  up  in  the  scale 
of  Concreteness  and  Complexity,  is  then  formulized,  as  a  tech- 
nicality of  Universology,  in  this  phrase : 

The  Polae  Antagonism  of  Peime  Elements. 

226.  But  while  the  One  (1)  and  the  Two  (2)  are  thus  Oppo- 
site to  each  other,  they  are,  nevertheless,  inseparably  united 
with  each  other.  It  is  impossible  even  to  think  One  without 
thinking  Two,  since  the  One  is  One  only  by  virtue  of  being 
sepaeated  from  all  other  Ones,  or  at  least  from  all  else  in  the 
World  of  Being  considered  collectively  as  another  One;  and 
Two,  it  is  obvious,  cannot  be  thought  without  involving  the 
idea  of  One,  since  it  is  two  Ones  which  are  united  to  constitute 


even  for  a  single  second,  tlie  same.  He 
says  tliat  a  thing  in  separating  itself  trom 
itself  unites"  at  the  same  instant  "  itself 
to  itself;  that  in  going  asunder  it  goes 
together ;  and  in  going  together  it  goes 
asunder ;  in  short — that  Separation  and 
Union"  DuiSM  and  Unism  "  are  insepar- 
able, and  the  same ;  that  Separation  is 
Union,  and  Union  is  Separation"  (1) — 

In  EXPUGN ABILITY  OF  PRIME  ELEMENTS 

(t.  226);  Convertible  Identity  (t.  89) ; 
Terminal  Conversion  into  Opposites 
(t.  83). 

33.  "And,  finally,  giving  to  his  doc- 
trine, which  is  that  everything  consists 
of  antagonistic  and  heterogeneous  ele- 
ments— giving  to  this  doctrine  its  high- 
est or  most  abstract  expression,  he  de- 
clares that  every  tiling  is  and  is  not;" 
— Something  and  Nothing  or  1 ;  O 
(t.  115);  "a  formula  which,  in  modem 
times  has  been  adopted  by  Hegel,  and 
has  proved  the  stumbling-block  and  rock 
of  offence  to  all  who  have  ventured  on 
his  pages."  These  points  contain  the 
whole  of  the  philosophy  of  Hcraclitus, 
"in  so  far  as  they  have  been   handed 


down  to  us,  and  it  is  obvious  that  they 
merely  repeat  the  same  idea  with  very 
slight  variations."  (2). 

33.  "  The  distinction  between  the  Uni- 
versal Faculty  and  the  Particular  Fac- 
ulty in  Man  is  expressed  more  particu- 
larly in  his  fragments,"  those  of  Hcra- 
clitus, "  than  in  those  of  any  of  the  phi- 
losophers who  preceded  him.  The  Uni- 
versal Faculty  he  calls  Koinos  or  Zunos 
Logos,"  (Koinologicism) ;  "the  Particu 
lar  he  calls  Idia  Phronesis,"  iJidi&^hiQr 
nicism).  "  The  Koinos  Logos  is  evidently 
the  quality  or  power  common  to  all 
intelligence,  the  principle  in  which  they 
all  agree.  The  Ldia  Phronesis  is  evi- 
dently the  quality  or  power  peculiar  to 
different  kinds  of  intelligence.  The  one 
kind,  the  koinos  logos,  lays  hold  of 
absolute  truth,  as  it  is  for  all ;  the  other 
principle,  the  idia  phronesis,  lays  hold 
of  relative  truth,  truth  as  it  exists  for 
some,  that  is,  for  man  considered  as  a  pe- 
culiar," or  particular,  "  intelligence."  (3). 

34.  "  The  substance  of  his  ethical  doc- 
trine is  this,  that  man  lives  and  acts 
rightly  in  so  far  as  he  acts  in  conformity 


(1)  Fcrrier's  Greek  PhUosophy.    Vol.  I.,  p.  11.3. 


(2)  lb.,  p.  114. 


(3)  lb.,  p.  l."T. 


162  IJ^EXPUGJSTABILITY.  [Cn.  IIL 

it  Two,  This  act  of  separating  tlie  One  from  all  other  Ones, 
(or  ihefact  of  Separation  between  them),  in  the  one  case, 
and  the  act  of  uniting  the  two  Ones,  (or  the  fact  of  their  Vni- 
tion\  in  the  other  case,  is  an  instance  of  what  is  meant  by  the 
Spieit  of  these  Numbers,  respectively ;  since  Separation  is  the 
Spirit  of  the  number  Two,  and  Unition  is  the  Spnit  of  the 
Number  One.  What  is  meant  is,  therefore,  that  the  Spirit 
of  One  and  the  Spirit  of  Two  intimately  and  inseparably 
interblend  with,  and  co-inhere  in,  each  other,  notwitJistanding 
their  mutual  Polar  Ai^tagonism,  or  utter  and  equally  in- 
herent difference  of  character.  The  corresponding  relation  of 
Intimate  Unity  between  the  corresponding  Prime  Elements  of 
Being,  the  marriage  between  them  from  which  there  is  no 
divorce,  in  the  possibilities  of  thought  even,  is  then  formulized 
as  the 

Inexpugis^ability  of  Peime  Elements,  c.  1-5. 

227.  In  the  following  Chapter,  we  shall  pass  to  the  con- 
sideration of  the  Entical  Universe,  or  the  Domain  of  Tiiii^^gs 


Cotnmentary  t.  226,  1.  The  Universality  and  Scientific  Fitness  of 
Unism  and  Duism  to  include  under  a  Single  Generalization  all  of  the  Funda- 
mental Distinctions  of  Being  will  best  appear  by  applying  them  to  the  Anti- 
theses or  Sets  of  Contraries,  upon  which  the  different  Schools  of  Philosophy 
have  been  founded,  as  these  are  exhibited  somewhat  in  detail  in  the  Accom- 


with  the  Koinoa  Logos,  the  Universal  phronesis,  when  it  is  yielded  to,  binds 

Reason,  in  which  he  participates,  but  him  down   within    the    sphere    of   his 

which  does  not  properly  belong  to  him ;  own  selfishness,  and  makes  him  regard 

and  that  he  lives  and  acts  wrongly  in  so  his  own  private  advantage  as  the  great 

far  as  he  lives  and  acts  in  conformity  and  sole   end  of  his  existence.      Thus 

with  the  Idia  PJironesis,  or  that  part  of  viewed  ethically,  the  koinos  logos  may  be 

his  Nature  which  is  more  properly  his  called  the  great  moral  law ;  the  idia  phro- 

own.  The  koinos  logos,  when  its  behests  nesis  may  be  called  *  man's  own  conceit.' 

are  obeyed,  leads  him  away  from  his  own  Heraclitus  thus  seems  to  have  been  the 

private  and  j^ersonal  aims ;  it  lifts  him  first  moralist  who  identified  man's  true 

above  the  sphere  of  his  own  selfish  inter-  moral  nature  with  the  Universal  Faculty 

ests,  and  teaches  him  to  think  of  some-  in  man,  and  man's  wrong  and  immoral 

thing  far  greater  than  himself:  the  idia  nature  with  his  Particular  Faculty."  (1). 


(1)  Ferrier's  Greek  Philosophy.    VoL  I.,  p.  138. 


I 


Ch.  III.] 


PARALLEL  BASES   OF  PHILOSOPHIES. 


163 


Numhered;  and  shall  establish  the  Scientific  Analogy  be- 
tween JSTumber  and  the  Realities  to  which  I^iimber  relates. 
It  will  therefore  treat  of  the  Analogues  of  Number,  but  not 
exhaustively,  as  new  ones  of  these  Analogues  wiU  be  sub- 
sequently called  up  in  treating  of  the  Analogues  of  Form  (in 
the  Fifth  and  Sixth  Chapters),  and  even  farther  on,  in  connec- 
tion with  other  subjects.  On  the  other  hand,  some  of  the  Ana- 
logues of  Form  will,  from  the  intricate  connection  of  the  two 
subjects,  be  treated  in  anticipation,  in  the  Fourth  or  next 
Chapter,  in  connection  with  Number. 


panying  Annotation  upon  Text  No.  204  (a.  12-33,  t.  204).    This  Comparison 
is  again  effected,  in  a  condensed  way,  in  the  following  Table : 


TJSlBLE     1. 

I.    UNISM. 

9,    DUISM. 

LOVE  (+  Hate,  Sub-duismal). 

WISDOM    (+  Folly,  Sub-unismal  =  Sim-  )  «,„  .  „,. ..  , 
plicity,  as  of  the  Simpleton).                        ^iSwedenbuni. 

Love  (PMHn,  Attraction). 

Hate  {Neikos,  Repulsion)— ^inpsdocZes. 

The  Full  {To  Pleres,  plenum,  Atoms). 

The  Empty,  {To  Kenan,  Vacuum,  Spaces),  i  Tlie    Atom- 
End  (Final  Cause).                                        f        ists. 

Cause  (Efficient). 

SENSE. 

REASON. 

r  Hegel 

Being  (The  Ideo-Real). 

Not-Bbino  (The  Ideo-Unreal). 

Plato. 

The  Univebsal. 

The  Pabticulab  (Individual). 

■  <  Anaxagoras. 

Toe  Peemanext  (or  Unchangeable). 

Tub  Evanescent  (or  Changeable). 

Parmenides. 

The  One  {To  Hen). 

The  Many  {Ta  Polla). 

I  Xenophanea. 

The  Unlimited  {Apeiron,  Manas,  The 

The  Limit,  {Peras,  Aoristos  Duaa,  The  i  .„ 

T .    .,.       V^.  .'        ^                            •  Pythaqoeas. 
Limitmg,  or  Finiting  Cause.                    J 

Infinite). 

3.      TRINISM.     {To  Mikton,  The  Mixed,  The  Limited,  The  Finite.)— Pythagoras. 


2.  Each  of  these  Antitheses  is,  indeed,  itself,  Universal,  in  a  sense,  and  may 
be  made  to  cover  the  whole  ground  occupied  by  the  others,  by  sufficiently 
stretching  the  signification  of  the  Contrasted  Terms.     Each  set  of  Contraries 


85.  The  body  of  the  Universological 
System  of  Morals  may  be  conveniently 
and  shortly  stated  in  this  connection, 
somewhat  technically  as  follows:  The 
Predominant  and  Supreme  Acceptance 
of,  and  the  Consecration  of  the  life  to,  the 
behests  of  Koinologicism,  or  the  Truth 
as  revealed  in    the  Universal   Reason, 


(Convergent  or  Unismal),  and  the  fres 
Subdommant  and  Subordinate  play  of 
Idiaphrordcism,  or  the  Individual  Con- 
ceits and  Idiosyncracies  of  All,  (Diver- 
gent or  Duismal) ; — these  two  conjoined, 
mutually  modulated  and  harmonized  in 
a  larger  Compound  or  Complex  Unity 
of  the  life.  Composite,  Univariant,  Trin- 


164 


HOMOIOMEEIA. 


[Ch.  III. 


means,  in  fine,  Untsm  and  Duism  in  some  Special  Aspect  or  Domain,  and  em- 
braces, hy  implication^  Unism  and  Duism  everywhere.  None  of  these  Couples 
are,  however,  convenient  for  the  purposes  of  this  larger  conception  of  Universal- 
ity. The  Love  and  Wisdom  of  Swedenborg,  for  instance,  are  the  Unisraal  and 
Duismal  Factors,  respectively,  in  the  Constitution  of  the  Human  Mind,  of  the 
Mind  of  Angels,  and  of  God  ;  and,  inasmuch  as  the  full  carrying  out  of  Swe- 
denborg's  doctrine  (see  Tulk)  reduces  matter  universally  to  Mind  merely,  this 
would  render  Love  and  Wisdom  true  Universals,  and  the  Universal  Equivalents 
of  what  I  mean  by  the  Mathematical  Designations  Unism  and  Duism.  But  the 
Technicalities  of  the  Universal  Science  should  not  be  drawn  from  an  occult 
doctrine,  which  requires  itself,  as  yet,  to  be  scientifically  established ;  besides 
which,  it  would  at  least  be  awkwatd,  even  if  these  premises  were  admitted,  to 
talk  of  the  Love-Principle  or  the  Wisdom-Principle  in  Geometry,  or  Chemistry, 
for  instance.  It  is  the  obvious  dictate  of  Scientific  Simplicity  that  our  Ele- 
mentary Technicalities  should  be  drawn  from  the  most  Simple,  Elementary,  and 
Obvious  Domain,  which,  as  has  now  been  abundantly  shown,  is  Number. 

3.  Few  of  these  Couples  of  Contraries  are  furnished,  in  Existing  Languages, 
with  any  satisfactory  Third  Term,  to  denote  their  Composity  or  Mixed  State. 


ISMAL.  All  of  these  three  aspects,  first 
in  their  Severalty, — including  even  their 
inversion  in  which  the  normally  Sub- 
dominant  is  made  dominant — and  then 
reinverted  and  united,  first  in  Theory 
and  then  Practically,  constitute  and  illus- 
trate the  Philosophy  of  Integralism  in 
this  one  of  its  applicationa 

3G.  "Anaxagoras  contributed  to  Phi- 
losophy a  doctrine,  never  heretofore  very 
well  defined  or  understood,  under  the 
nojuQ  oiHomoiomeria,'*  sameness  of  parts 
(to  their  wholes).  "It  is  discussed  by 
Lucretius,  in  the  first  book  of  his  poem, 
Be  Natura  Rerum.  The  statement  is 
thus  rendered  in  Cruche's  translation : 

'  For  this  it  means ;  that  bones  of  minute 

bones. 
That  flesh  of  flesh,  and  stones  of  little 

stones. 
That  nerves  take  other  little  nerves  for 

food. 
That  blood  is  made  of  little  drops  of 

blood ; 
That  gold  from  parts  of  the  same  nature 

rose, 
That  earths  do  earth,  fires  fire,  airs  air 

compose. 
And  so  m  all  things  else  alike  to  those.' " 


For  the  statement  of  this  doctrine  as 
gathered  from  the  writings  of  Sweden- 
borg, see  Emerson's  Essay  on  Sweden- 
borg. Swedenborg  himself,  in  his  Animal 
Kingdom,  credits  it  to  the  early  modem 
Physiologists  of  the  times  immediately 
preceding  his  own  age.  Anaxagoras  also 
introduced  into  Philosophy  the  clear  con- 
ception of  Nous  or  Mind  as  the  Unity  or 
Oneness  of  Things,  contrasting  it  with 
the  Multifariousness  of  Matter  and  Ma- 
terial Phenomena.  To  him  is  due  also 
the  idea  of  Final  Causes,  or  of  a  Deter- 
minate Purpose  or  Qwasi-Purpose,  in 
Creation,  the  basis  of  the  Science  of 
Teleology.  There  is,  in  each  of  these  posi- 
tions, A  Terminal  Conversion  into 
Opposites  from  the  older  views.  The 
Ideal  Standing-point  is  substituted  for 
the  Material  One,  and  the  Future  is 
substituted  for  the  Past.  These  changes 
coincide  with  each  other.  They  are  in 
the  same  Spirit,  and  mark  an  important 
advance  in  the  evolution  of  ideas. 

37.  The  Sophists,  in  pursuance  of  this 
New  Thought,  made  Man  the  Measure 
of  the  Universe ;  but  as  they  applied  this 
sublime  idea  in  its  lowest  and  immoral 
sense ;  Socrates  arose,  and  it  was  his  mis- 
sion to  recall  the  World  to  the  considera- 


ch.  III.]         UNiSM  ;  DUiSM  ;  sii^glism  ;  pluralism.  165 

The  Miktoa  of  Pythagoras  is  of  this  class.  Swedenborg  has  End,  Cause  and 
Effect.  The  deficiency,  where  it  occurs,  will  be  supplied  hereafter  in  the  new 
Language, — Alwato. 

4.  Unism  and  Duism  must  not  be  confounded  with  mere  Singlism  and 
Pluralism  in  the  vague  sense  of  Unity  and  Variety  {To  Hen  and  Ta  Polla). 
It  includes  this  discrimination,  indeed,  as  one  of  the  Instances  of  its  meaning 
or  application, — the  Indeterminate  Sense.  Beterminately,  Unism  and  Duism  are 
contrasted,  not  as  Singular  and  Plural,  but  as  One  and  Two ;  or  as  Odd  and 
Even ;  conducting  onward  to  the  Analogues  of  all  the  Definite  Relations  of  the 
Higher  Numbers,  and  of  the  difierent  Classes  of  Numerical  Series, — with  Mathe- 
matical Precision,  and  in  an  Infinite  Variety  of  Specific  Development. 

5.  It  seems  appropriate  at  this  point  to  add  some  illustrations  and  practical 
applications  of  Unism,  Duism,  and  Trinism,  in  their  more  general  sense,  as 
Constituent  Elements  within  Determinate  Spheres.  This  has  been  in  part  done 
already,  in  regard  to  Society,  by  characterizing  Unism  as  Convergent  Indi- 
viduality, or  the  Centralizing  Tendency  in  Collective  Human  Afiairs,  repre- 
sented pivotally  by  a  Monarch,  Pope,  President,  Chief,  Leader,  Boss,  or  other 


tion  of  the  claims  of  Virtue  ;  or  of  that 
which  is  highest  and  best  in  man,  as 
distinguished  from  his  inferior  nature. 
Sensation,  according  to  Socrates,  (as  ex- 
pounded by  Ferrier),  is  peculiar  or  single; 
that  is  to  say,  it  is  of  the  Unismal  char- 
acter. Each  sensation  or  impression,  as 
of  pleasure  or  pain,  is  ITSELF  and  noth- 
ing else  or  more  than  itself.  "  The  pain 
I  feel  from  the  prick  or  scratch  of  a  pin 
is  that  peculiar  pain  only."  It  is  not 
another  case  of  pain,  either  similar  to  or 
different  from  the  pain  which  I  am 
actively  feeling."  "  But  when  you  think 
that  pain,  you  do  not  think  that  pain 
merely,  you  think  other  pains  as  well." 
That  is  to  say  you  compare  Sensations ; 
you  introduce  a  Thought-line  of  Rela- 
tion between  them.  Thought  is,  there 
fore,  not,  like  Sensation,  peculiar,  but  is, 
on  the  contrary,  universal,  in  Kind. 
The  first  step  from  Singleness  to  Plural- 
ity, extending  to  Infinity  or  Universality, 
is  taken  when  we  go  from  One  to  Two,  or 
from  the  Single  Point  or  Thing  to  more 
Points  or  Things  than  the  one,  as  we 
always  do  and  must  in  every  case  of 
Comparison  or  Eolation.     Thought   or 


the  whole  Intellectual  Process  is  the 
Perception  of  Relation  and  nothing 
else,  (1),  the  Sensation  itself  being  taken 
as  Entity.  It  is  always  therefore  a  pro- 
cess of  Comparison,  and  is  this  element- 
arily or  primarily  between  Two  Points 
or  Things  (or  Properties  or  other  Rela- 
tions even).  Hence  Thought  is  Duismal, 
as  Sensation  is  Unismal.  As  Thought 
is  thus  an  interposed  Ziwc-of-Relation 
between  Points  ;  so  Sensation  is  by  anal- 
ogy the  Point  or  Points  to  which  the 
Line  is  related,  that  is  to  say,  it  is  the 
Stimulus  or  Stimuli,  the  prick  or  pricks 
of  unrelated  Impression  upon  the  Sensi- 
tivity. Sensation  and  Thought  are  there- 
fore as  One  (1)  to  Two  (2),  in  the  realm 
of  Number,  and  as  Point  to  Line,  in  the 
realm  of  Form.  Sensation,  Point,  Unit, 
and  aU  their  Analogues,  I  denominate 
Entieal ;  Thought,  Line,  Duad  and  their 
Analogues,  I  denominate  Relational. 
This  is  an  exceedingly  deep  and  valuable 
mine  of  Analogy  to  be  wrought  more  in 
detail  at  our  leisure,  but  which  can  only 
be  indicated  here. 

38.  The  Sophists  had  held,  and  after 
them  all  Sensationalists  or  Experiential- 


(l)  Vestiges  of  Civilization,  p.  42  and  passim. 


1G6 


GOVEENMENTAL  ILLUSTRATION. 


[Cn.  IIL 


head  of  Organization  and  Movement ;  Duism  as  Divergent  Individuality, 
ending  in  the  Sovereignty  of  the  Individual,  the  last  word  of  Democracy ;  and 
Trinism  as  the  Composity  and  Balanced  Vibration  between  the  former  two  ;  the 
Universological  or  Pantarchai  Theory  of  Government,  (t.  56  ;  Note,  a.  23,  t.  204). 
6.  But  perhaps  the  most  simple  and  appreciable  popular  illustration  of 
Unism,  Duism,  and  Trinism  may  be  derived  from  the  art  of  printing.  Books 
have  been  printed  from  Blocks  of  type-forms,  in  China,  for  at  least  two  thousand 
years ;  and  yet  we  date  the  Invention  of  the  Art  of  Printing  properly  so  called 
a  few  hundred  years  back,  and  attribute  it  to  Faust  or  Guttenberg.  In  what 
does  the  difference  consist  ?  What  is  the  characteristic  Element  in  this  new  and 
true  and  Effective  Art,  which  has  given  a  new  impulse  to  civilization,  and 
almost  revolutionized  the  world  ?  It  all  consists  in  the  simple  idea  of  cutting 
the  llock  into  little  Uocks^  each  one  containing  but  a  single  type-form  or  letter,  so 
that  when  they  have  been  used  in  one  combination  or  relation,  they  can  be 
separated,  changed  and  recombined  at  will.  It  consists,  in  other  words,  of 
Individualising  the  Types,  or  of  introducing  tJie  Principle  of  Individuality^  and, 
as  it  were,  of  free  Autonomy,  among  them,  instead  of  the  Fixed  Unity  of  rela- 


ists  hold  to  this  day,  that  Thought  is, 
therefore,  a  Secondary  and  Derived,  and 
not  an  Original  and  Primitive,  far  less  a 
Governing  and  Paramount  Element  of 
Mind.  This  is  saying  that  the  Lino-of- 
Intervention  between  two  given  points 
is  suggested  to  the  mind,  or  generated  as 
a  Line,  by  the  previous  existence  of  the 
Points.  Such  is  imdoubtedly  the  fact  in 
one  aspect  of  the  subject,  that  is  to  say, 
when  the  attention  is  first  directed  to 
the  Points.  Ther  Element  Line  is  then 
accessory  to,  and  dependent  upon  the 
Element  Point.  This  is  the  Natural 
Order ;  but  it  is  equally  true  that  a  Line 
first  apprehended  in  thought,  or  to  which 
the  Attention  is  originally  directed, 
posits  or  generates  the  Points  which  are 
its  ends,  and  between  which  it  inter- 
venes ;  and  that  in  this  case  of  Reverse 
Order,— the  Logical  Order,— the  Ele- 
ment Point  is  accessory  to,  and  dependent 
upon  the  Line-Element.  And,  here,  that 
is  to  say,  for  all  the  purposes  of  Tran- 
scendental or  Pure  Science,  as  the  case 
is  also  in  Geometry,  The  Point  {vnila.  the 
Line  accessory)  plays  a  very  subordinate 
I)art,  and  the  Line  (with  the  Point  acces- 
sory) plays  the  governing  and  important 
part.    The  case  is  the  precise  scientific 


Analogue  of  the  two  kinds  of  Truth, 
Particular  and  Universal,  insisted  upon 
in  the  commencement  of  this  Annota- 
tion, (a.  3-16,  t.  204).  The  Point  icith 
its  adjunct  Line  is  the  Analogue  of  Par- 
ticular Truth,  as  it  is  of  Sensation,  (or 
Quality,  or  Substance) :  the  Line  with  its 
adjunct  Point  is  the  Analogue  of  Uni- 
Dcrsal  Truth,  as  it  is  of  Thought,  (or 
Quantity,  or  Form). 

39.  This  exceedingly  important  Ter- 
minal Conversion  into  Opposites,  the 
counterparting  of  the  Natural  Order  of 
Conceiving  the  Evolution  of  Mentation 
by  the  Logical  Order  of  the  Conception  of 
the  same  process,  has  been  partially  de- 
tected by  Prof.  Ferrier,  and  as  ably  ex- 
pressed as  it  could  well  be  without  the  aid 
of  Scientific  Analogy  to  illustrate  it.  The 
following  is  his  account  of  the  matter. 
It  will  be  seen  that  he  goes  to  the  extreme 
of  denying  the  Natural  Order : 

40.  "  This  *  Something  more'"  than  Sen- 
sation, which  is  the  essence  of  Thought, 
"has  been  designated  by  the  names  of 
Class,  Genus,  General  Conception  or  Con- 
cept, or  Universals Now  these  tenns, 

according  to  the  meaning  which  wo 
attach  to  them,  are  either  very  mislead- 
ing, or  they  throw  much  light  on  the 


I 


Cn.  III.] 


PEIJ^TING  ILLUSTEATIO]Sr, 


167 


tion^  or  of  Indissoluble  Connection,  which  previously  existed ;  and,  inasmuch 
as  the  Simplest  Instance  of  Such  Division, — ^illustrative  of  every  Other  Instance, 
—is  the  Division  which  intervenes  between  any  two  types,  this  Individuality - 
Principle,  as  a  Principle,  or  as  the  Simplest  Form  of  such  Individitality,  is  appro- 
priately denominated  Duism  ;  while  the  Principle  of  Fixed  Unity  from  which 
the  Types  are  rescued  by  this  Duism  is,  with  equal  propriety,  called  IJNisir. 
The  solid  block  retains  still,  however,  its  own  special  class  of  advantages,  as  in 
in  the  case  of  wood-cuts  and  the  stereotype-plate.  The  whole  Furniture  of 
the  Printing-office  with  its  Movable  Types  and  its  Solid  Blocks  included,  and 
collectively  viewed,  then  illustrates  the  ComiDosite  Principle,  or  Trinism,  com- 
pounded of  the  Unism  and  the  Duism  in  the  larger  Unity  of  a  Complete  Equip- 
ment. Even  the  Movable  Types  come  into  a  Temporary  Unity,  and  are  firmly 
bound  up  by  an  iron  "  chase,"  when  they  are  destined  to  be  used  collectively, — 
and  their  single  use  is  very  limited.  They  have,  however,  the  immense  advan- 
tage that  they  can  then  be  "  distributed,"  and  pass  freely  into  an  infinite  variety 
of  new  combinations.  This  is  like  the  soldiers  of  a  republic  where  there  is  no 
standing  army,  who  assemble  and  come  under  military  discipline  for  the  emer- 
gency, and  afterwards  disperse  to  their  several  occupations  in  the  other  rela- 


Suhject,  viz.,  the  Nature  of  Thought, 
which  we  are  at  present  considering. 
These  expressions,  as  usually  under- 
stood, are  held  to  express  merely  one  of 
the  modes  in  which  Thought  manifests 
itself,  its  other  mode  of  manifestation 
being  its  apprehension  of  Particular 
Things  or  Singulars.  Having  apprehend- 
ed these,  in  the  first  instance.  Thought 
is  then  supposed  to  fabricate  Classes  or 
General  Conceptions,  or  Universals,  by 
means  of  Abstraction  and  Generaliza- 
tion, that  is  by  separating  the  qualities 
which  things  have  in  common  from  the 
peculiar  or  differential  qualities  which 
they  have,  and  by  giving  names  to  these 
common  qualities,  which  names  (names 
such  as  man,  animal,  and  so  forth)  are 
significant  of  the  Classes  to  which  the 
things  belong.  That  Doctrine  I  regard 
as  exceedingly  misleading.  It  is  the  doc- 
trine taught  in  all  our  Logics  and  Psy- 
chologies. But  I  regard  it,  nevertheless, 
as  erroneous  in  the  extreme ;  erroneous 
for  this  reason,  that  it  deceives  us  as  to 
what  Thought  is  in  itself;  blinds  us  as  to 
its  true  nature. 


41.  "It  seems  to  me  that  Thought 
legins  absolutely  with  Classes,  General 
Conceptions,  or  Universals,  and  that  it 
cannot  begin  otherwise.  Thinking  is, 
in  its  very  essence,  the  apprehension  of 
Something  more  than"  and  different 
from  "the  Particular;  and,  therefore, 
to  represent  it  as  dealing  in  the  first  in- 
stance with  The  Particular  merely,  is  to 
represent  it  as  being  what  it  is  not  its 
nature  to  be.  To  think  is  precisely  not 
to  think  of  any  singular  thing  exclu- 
sively, but  to  think  it  as  an  instance  of 
what  may  be  again,  and  again,  and  again. 
Every  Thought  transcends  the  particular 
object  thought  of;  and  that  transcend- 
ence is  not  one  mode  in  which  Thought 
operates ;   it  is    the  only   mode ;   it  is 

Thought  itself  in  its  very  essence I  am 

convinced  that  Thought  begins  by  re- 
garding the  pain*'  for  instance  "  as  one 
of  a  class ;  begins  by  thinking  something 
more  than  the  particular  pain  itself,  and 
that  that  something-more  is  a  Class,  a 
Genus,  a  Conception,  a  Universal,  or,  in 
the  language  of  Plato,  an  Idea."  (1).    . 

42.  This  account  of  the  matter  is  cer- 


(1)  Fender's  Greek  PhUosophy.   Vol.  I.  pp.  231, 238» 


168 


SENSATION,    point;   THOUGHT,    LINE. 


[Ch.  III. 


tions  of  life.  The  Movable  Types  thus  illustrate  Unism,  Duism:,  and  Trintsm, 
in  their  own  Evolutions.  The  solid  Blocks,  the  Movable  Types,  and  the  Com- 
bination of  these  two  as  Furniture,  do  the  same,  as  just  shown,  in  a  larger 
i^ease.  Finally,  if  we  consider  more  attentively  the  Single  Block  or  Type,  (unis- 
mal  from  the  other  points  of  view),  we  shall  still  find  (in  a  more  minute  sense) 
the  presence  of  these  same  three  Inexpugnable  or  Omnipresent  Principles.  Thus 
the  block  or  type  (or  any  single  object)  is,  in  itself,  one  only  ;  and  in  that  aspect 
it  is  Unismal  ;  but  at  the  same  it  is  sundered  or  severed  by  Limits  from  all 
the  others  (or  from  all  other  objects)  ;  and  this  aspect  of  the  subject,  by  which  it 
is  made  a  one  object,  and  which  cannot  be  set  aside  in  considering  it,  is  Duismal  ; 
the  reunited  aspect  of  the  Object  after  this  analysis  of  its  Constituent  ideal 
Elements  is  then  Trinismal.  If,  still  more  metaphysically,  we  were  to  enter 
upon  the  consideration  of  the  Composition  of  the  very  Substance  of  the  Single 
01>ject,  we  should  find  nothing  else  down  to  Infinity,  as  we  pursued  the  Analy- 
sis and  Synthesis,  but  these  three  Principles,  in  new  and  varying  manifesta- 
tions. It  was  in  this  sense  that  Pythagoras  saw,  somewhat  dimly,  no  doubt, 
that  all  things  are  reducible  to  the  Spirit  of  these  Elements  of  Number. 


tainly  correct  in  The  Absolute ;  that  is 
to  say,  regarding  Sensation  and  Thought 
as  wholly  separable  from  each  other, 
which  in  point  of  fact  they  never  are. 
What  we  have  therefore  to  do  practi- 
cally or  i?i  the  Relative  is  to  distribute 
Mentation,  a  compound  process  made  up 
of  the  two  abstract  Elements,  Sensation 
and  Thought,  but  never  completely  sep- 
arable into  them.  The  actually  correct 
distribution  is  then  into  1.  Naturismal, 
Arbitrismal,  Experientioid  or  Feminoid 
Mentation,  proceeding  in  the  Natural 
Order,  from  Sensation  as  Principal  to 
Thought  as  Accessory,  represented  by 
the  numerical  formula  1  +  2  ;  and  2. 
Scientismal,  Logicismal,  Reflexionoid  or 
Masculoid  Mentation,  proceeding  in  the 
Logical  Order,  from  Thought  to  Sensa- 
tion, represented  by  the  numerical  for- 
mula 2  +  1.  It  is  the  latter  which  is 
specifically  connected  with  Pure  or  Tran- 
scendental Science,  and  which  is  para- 
mount, from  the  Scientific  Point  of  View. 
It  is  allied  with  Abstract  or  Exact  Sci- 
ence, as  the  other  species  of  Mentation 
is  allied  with  Natural  and  Observational 
Science  generally ;  or  with  Natural  Phi- 


losophy. The  same  ground  is  traversed 
in  each  Order  of  Investigation,  but  in  the 
opposite  direction,  with  the  same  result 
in  a  sense,  but  of  a  different  character, 
through  the  intervention  of  the  principle 
of  Mere  Preponderance.     The  One 

(1)  takes  the  lead  of  the  Two  (2)  In 
one  form  of  the  Composition  of  the 
Three  (3).    In  the  other  form  the  Two 

(2)  predominates  over  the  One  (1). 

43.  Again,  "The  Mind  is  free  and 
active  when  it  thinks ;  it  is  compelled  and 
passive  when  it  feels."  (1).  Hence  men 
are  said  to  be  enslaved  by  Sense,  by 
their  Senses,  by  their  passions,  etc. 

44.  Sensation  finding  its  Analogue  in 
the  Point,  and  Thought  in  the  Line,  let 
us  reason  from  this  Analogy  a  step  far- 
ther. In  the  finest  Analysis  it  may  be 
assumed,  in  contravention  of  the  prima 
facie  appearance,  that  it  is  impossible  to 
think  the  Point,  that  is  to  arrive,  in  the 
Mind,  at  the  conception  of  a  Point,  prior 
to  having  the  conception  of  Lines  or  a 
Line  ;  thus  that  we  must  first  think  the 
Co-ordinates  or  Converging  and  indicat- 
ing Lines  which  determine  the  locality 
of  the  Point  in  the  imaginary  space  which 


(I)  Ferrier's  Greek  Philosophy.    Vol.  I.  p.  237. 


Ch.  Ill] 


EEGEIS-EEATIVE  FUNCTIOlSr  OF  THOUGHT. 


1G9 


is  to  contain  it  ;  that  we  must  at  least 
assume  in  thought  one  such  Thought- 
line  along  which  the  Mind  passes,  as  it 
were,  from  its  own  ideal  position  to  that 
at  which  the  Point  is  posited.  Granting 
this  assumption  which  is  one  of  the 
necessary  aspects  of  the  subject,  and  the 
Conception  of  Point  is  then  subsequent 
to,  and  dependent  upon,  the  Conception 
of  Line ;  that  of  Thing  subsequent  to, 
and  dependent  upon,  that  of  Law  ;  Crea- 
tion, to  the  Scheme  of  Creation  in  Pure 
Ideal ;  Origins  in  Time,  to  Final  Causes 
in  the  Perfectibility  of  the  Future ; 
Sensation,  to  Thought ;  Sensationalism, 
to  Idealism ;  Materialism,  to  Spiritual- 
ism ;  Common-place  Conceptions,  toTran- 
scendental  ones,  and,  in  a  word.  Primitive 
Natural  Conditions,  to  the  Ulterior  Scicn- 
tized  Divine  Social  Code,  Hence,  tho 
Whole  Historical  Evolution  of  Being  in 
Time  (Temporology)  is  inferior  and  sub- 
ordinate to  the  Logical  Evolution  of 
Being  in  Space  (Spaceology) ;  tliis  last 
being  peculiarly  the  domain  of  Uni- 
versology,  or  the  Universal  Logic,  as 
contrasted  with  Systems  of  Practical 
Philosophy  based  on  Historical  Data. 

45.  It  was  then  the  point  of  the  de- 
monstration implied  m  the  reasoning  of 
Socrates  that,  while  Sensation  is  the 
Phusis  or  Nature  of  Man,  it  is  only  his 
Lower  or  Inferior  Nature,  and  that 
Thought  is  a  Higher  or  Superior  Nature 
in  Man, — and  so  entitled  to  govern.  It 
also  appears  upon  further  reflection  that 
the  Typical  or  Governing  Manifestation 
or  Department  of  Sensation  is  Sensuality, 
which  is  Vice  [the  Scriptures  abound  in 
this  doctrine]  ;  and  that  the  Typical  or 
Governing  Manifestation  of  Thought  is 
the  Apprehension  of  Truth,  which,  when 
applied  in  Action,  is  what  we  mean  by 
Right ;  and  the  practice  of  which  is  Vir- 
tue. It  is  the  function,  therefore,  of 
Thought,  or  the  Intellect,to  regenehate 
Sensation ;  to  elevate  it  from  Sensuality 
to  Sentiment,  culminating  in  the  love  of 
Truth  and  Right;  or,  in  theological 
phrase  and  form  of  conception,  to  "  the 

19 


Love  of  God."  The  Intellectual  percep- 
tion of  Right,  reinforced  by  the  regen- 
erated Sentiment,  which  is  the  Love  of 
the  Right,  is  then  Righteousness,  which 
is  the  highest  of  religious  endowments. 
We  find  herein  the  nexus  between  In- 
telligence or  the  enlightenment  of  tho 
intellect,  and  Morality  or  Goodness. 
Hence  the  Socratic  axiom, — which  can 
only  be  accepted  with  the  above  modi- 
fications,— That  all  Virtiie  is  Knowledge, 
and  that  all  Vice  is  Ignorance. 

46.  Plato  developed  the  Socratic  per- 
ception of  the  Priority  and  Superiority 
of  Thought  over  Sensation  into  his  pecu- 
liar doctrine  of  Ideas,  as  the  pre-existing 
Types  and  Models  of  all  Sensible  Objects 
or  Things.  The  moral  afilliation  of  the 
idea  took,  however,  a  different  develop- 
ment. Prof.  Ferrier  proceeds  to  show, 
in  further  exposition  of  Socrates,  that  in 
the  lowest  sensuous  development  of  Mind 
there  is  no  true  Self-Consciousness ;  that 
in  order  to  the  existence  of  a  true  Self- 
Consciousness,  the  Self  must  be  thought 
as  well  as  felt,  or  instead,  rather  of  being 
felt ;  thought  apart  from  aU  other  Selves, 
and  yet  into  relation  with  all  others,  by 
discrimination  and  comparison,  which 
the  animal,  the  child,  and  even  those 
untrained  in  thinking  among  men,  can- 
not do ;  that  this  true  Self-Consciousness 
(along  with  the  abstract  understanding 
of  Truth  and  Right)  leads,  and  is  the  only 
thing  that  can  lead,  to  a  true  Sympathy, 
beyond  the  mere  animal  instinct  of  herd- 
ing, and  so  lays  the  foundation  of  true 
Social  Organization ;  that  there  is  and 
can  be  no  true  sympathy,  and  no  true 
basis  of  Society,  except  as  grounded  upon 
Thought,  and  a  developed  Self-Conscious- 
ness or  Personality  in  the  Members  of  it ; 
the  clean-cut  discrimination  of  Self  in 
comparison  with  other  Selves ;  the  un- 
derstanding of  all  relationships,  aflSni- 
ties  and  repulsions,  duties  and  rights; 
and,  in  a  word,  of  the  Laws  of  a  true 
Societary  Organization,  or  of  the  Divine 
Social  Code.  Ferrier  need  not  be  held 
responsible  for  all  of  these  conclusions, 


170 


SPIEITUAL  MISSIOI^"  OF  CHRIST. 


[Ch.  III. 


but  sucli  is  the  trutliful  logic  of  his  rea- 
Boning  on  this  subject. 

47.  Consider  now  that  every  Actual 
Line  drawn,  for  instance  on  paper,  or 
thought  of  in  the  Mind,  is  produced  or 
continued,  in  the  rational  nature  of 
things,  outward  to  infinity ;  that  every 
real  Line,  therefore,  has  a  Ghostly  Line 
emanating  from  it,  vague,  intangible, 
and  unreal,  or  only  half-real,  but  infinite. 
These  Ghost-Lines,  emanating  from  (or 
else  preceding  and  causing)  all  real  lines; 
interblending,  crossing  each  other  at  all 
angles  ;  almost  impalpable  even  to  the 
thought ;  are  the  Analogue  of  Spirit,  as 
the  Actual  Lines  are  the  Analogue  of 
Thought.  Level  and  Straight  Lines  are 
the  Analogues  of  Truth  and  Right.  The 
Ghost-Lines  emanating  from  such  Lines, 
are  then  the  Analogues  of  "  The  Spirit 
of  Truth  "  But,  in  a  minor  sense,  all 
Lines  give  off  their  "  Spirif'-emanation  ; 
still  less  sensibly  every  Point  serves,  by 
its  radiation,  also  to  emane  Spirit ;  but 
the  Radiations  are  Lines,  and  so  it  is 
only  through  the  Line-  (or  Logos-)  Prin- 
ciple that  the  Point  can  diffuse  itself  into 
Being.  The  "  Spirit"  from  Lines  even 
in  their  confusion,  having  in  them  al- 
ways something  of  Straightness  or  Truth, 
(such  being  the  essential  Nature  of  Line), 
is  then  regenerative  in  its  influence  upon 
mere  Points,  tending  to  bring  them  into 
some  degree  of  Harmony  or  Order.  [For 
Lines  keep  in  mind  Thought ;  for  Ghost- 
Lines  Spirit;  and  for  Points  Sense  or 
Sensation  ;  and  finally  for  the  Ghost- 
Lines  which  emanate  from,  and  prolong 
Level  and  Straight-Lines,  which  are  the 
Analogues  of  Basic  Sciento-Philosophic 
Thoughts,  or  the  Primordial  Principles 
of  Being,  keep  in  mind  "  The  Spirit  of 
Truth"]. 

48.  It  was  the  Mission  of  Christ  in 
Judea  to  announce  especially,  and  to 
lead  in,  the  Spiritual  Dispensation  of 
human  affairs,  and  to  carry  over  thereby 


the  Socratic  idea  of  Morals,  from  Knowl- 
edge merely,  of  the  True  and  the  Right, 
to  a  conformity  in  the  Heart  or  Senti- 
ment (Sensational),  with  the  True  and 
the  Right ;  to  announce  and  to  lead  in, 
in  other  words,  the  Spiritual  Begenera- 
tion  of  Man.  Continue  in  mind  the 
idea  that  "  Spirit "  is  the  Emanation 
from  Thought,  as  Ghost-Lines  are  so 
from  Real  Lines  ;  and  in  view  of  the  pre- 
ceding explanation  let  us  now  interpret 
some  of  the  words  of  Christ.  While  in 
the  act  of  preaching  Regeneration  to  Ni- 
codemus,  he  affirms,  "  The  Spirit  blow- 
eth  where  it  listeth,  and  ye  hear  the 
sound  thereof,  but  ye  cannot  tell  whence 
it  Cometh,  nor  whither  it  goeth,  so  is  every 
one  that  is  born  of  the  Spirit."  (1).  We 
say  habitually  that  such  or  such  a  thing 
is  "  in  the  Wind"  or  "  in  the  Air,"  when 
it  is  an  idea  which  comes  vaguely  to  us 
merely.  Even  this  "  Spirit"  which  ema- 
nates vaguely  from  the  Inherent  Wis- 
dom or  the  Divine  Logos,  was  truly  held 
by  Jesus  to  be  capable  of  a  regenerating 
influence  over  the  Natural  or  Sensuous 
man.  Such  has  been  and  is  the  Sen- 
timental Regeneration  which  has  occur- 
red in  the  experience  of  Christians.  But 
Christ  was  apparently  aware,  and  meant 
also  to  intimate,  on  another  occasion, 
that  there  was  in  reserve  for  humanity 
another  and  higher  lind  of  Regenera- 
tion, to  be  effected  through  a  "  Spirit" 
of  a  somewhat  different  character ;  name- 
ly as  we  may  now  say,  the  Lhnanations 
from  Level  and  Straight  Lines  ;  the 
foundations,  beams,  and  comer-posts  of 
the  New  Jerusalem  ;  as  against  the  ema- 
nations from  the  Congeries  of  Confused 
Lines  generally — mystical  and  inspira- 
tional teachings.  This  he  distinctly  de- 
nominated, not  "Spirit"  merely,  but 
"  Tlie  Spirit  of  Truths  He  declined  to 
attempt  this  higher  teaching,  to  minds 
so  little  developed  as  those  then  in  the 
world,  and  spoke  of  it,  by  personification, 


(1)  John  iy.  8,    This  was  mysticism  only  to  be  understood  through  Inspiration,  Intuition  and  Im- 
pression. 


Cfl.  III.] 


mystery;   BABYLON  THE  GREAT. 


171 


as  of  some  One  who  was  to  come  after 
him.  His  memorable  words  on  this  sub- 
ject are,  "  I  hare  many  things  to  say 
unto  you,  but  ye  can  not  hear  them  now. 
Howbeit,  when  He,  the  Spirit  of 
Truth,  is  come.  He  will  guide  you  into 
All  Truth;"  [Scientific  and  Moral.] 
Thia  is  no  less  broad  than  the  claim  of 
Universology  itself;  "For  he  shall  not 
speak  of  himself,  but  whatsoever  he  shall 
hear  that  shall  he  speak."  This  seems 
obviously  to  foreshadow  the  impersonal 
character  of  Universal  Science,  the  Ab- 
solute Spirit  of  Truth,  as  contrasted  with 
the  Personal  Claims  and  Averments  of 
all  the  previous  "Guides"  of  doctrine, 
not  even  excepting  his  own  position  as 
then  assumed  in  the  world.  It  is  the 
foreshadowing,  in  other  words,  of  the 
Supersedure  (in  predominance)  of  the 
Arbitrismal  by  the  Logicismal  Regime, 
in  human  affairs :  and  "  He  will  show 
you  things  to  come."  Prevision  is  the 
distinctive  characteristic  of  Science;  it 
is  prophecy  made  certain.  "Ho  shaU 
glorify  me  ;  for  he  shall  receive  of  mine, 
and  shall  show  it  unto  you."  The  true 
and  perfect  Intellectual  Dispensation, 
when  decisively  and  triumphantly  in- 
augurated, will,  instead  of  condemning 
or  depreciating  the  Sentimental  Moral 
Regeneration  inaugurated  by  Christ,  as 
the  Fragmentary  and  Imperfect  Intellec- 
tual Development  of  the  past  has  in  a 
measure  done,  will  glorify  Christ  by 
magnifying  the  importance  and  essential 
necessity  of  his  doctrine  and  life.  (c. 
30,  t.  136).  It  will  also  receive  of  the 
things  which  are  his,  as  in  the  instance 
now  before  us,  and  will  expound  them, 
or  show  them  to  the^  world.  "  All  things 
that  the  Father  hath  are  mine :  therefore 
said  I  that  he  shall  take  of  mine,  and 
shall  show  it  unto  you."  Christ  as  the 
Love-man,  the  personal  representation 
and  embodiment  of  Divine  Love,  or  Sen- 
timent in  its  highest  form,  (the  Spirit- 
ually regenerated  Sentient  Nature),  pos- 
sesses, in  right,  everything  which  there 


is  inherently  in  Being,  even  in  the  Mas- 
culoid  and  Senectoid  Hypostasis  of  Divine 
Being.  Wisdom,  while  it  governs,  ia 
still  the  Servant  of  Love.  It  can  do  no 
other,  therefore,  than  to  take  and  mani- 
fest the  riches  of  Love.    (c.  1-3,  t.  58). 

49.  It  results,  nevertheless,  that  there 
is  something  higher  in  the  prospective 
development  of  the  Human  Race,  than 
Proto-Christianism,  or  the  First  Form  of 
Christianity,  could  propound.  It  results 
also  that  all  Mystical,  Merely  Symbolic 
and  Ordinary  Spiritualizing  Methods  of 
teaching,  whether  employed  by  Christ  or 
any  other  teacher, — Inspirational,  In- 
tuitional, Impressional, — were  and  are 
merely  provisional,  prophetic,  adumbra- 
tive, and  preparatory  for  the  Higher 
Dispensation  (Deutero-Christianity).  The 
Ultimate,  and  Perfect,  and  Precise  Com- 
prehension of  the  Operation  of  Spiritual 
Laws,  and  of  the  Mode  of  Spirit-Life,  and 
of  the  related  subject  of  Human  Destiny, 
must  be  derived  from  a  Reflection  cast 
by  the  achieved  discovery  and  completed 
understanding  of  the  Laws  of  the  Ex- 
ternal-Material, and  of  the  Intellectual- 
Rational  Universe.  This  must  be  re- 
vealed to  the  Intellect  through  Science, 
carried  down  by  Radical  Analysis  to  Uni- 
vsrsals,  and  then,  from  the  foundation  so 
laid,  up,  by  an  Infallible  Synthesis,  to 
the  full  proportions  of  the  Scheme  of  the 
Universe.  It  is  in  this  way  that  the 
Abolition  of  Mystery,  prophesied  of  in 
the  Scriptures,  is  destined  to  occur. 
"And  upon  her  forehead  was  a  name 
written.  Mystery,  Babylon  the  Great, 
THE  Mother  op  Harlots  and  Abo- 
minations OF  THE  Earth."  "And 
after  these  things  I  saw  another  angel 
come  down  from  Heaven,  having  great 
power ;  and  the  earth  was  lightened  with, 
his  glory ;  and  he  cried  mightily  with  a 
strong  voice.  Saying,  Babylon  the  Great 
is  fallen,  and  is  become  the  habitation  of 
devils,  and  the  hold  of  every  foul  spirit, 
and  a  cage  of  every  unclean  and  hateful 
bird."  (1). 


(I)  Revelation  xvii.  5,  and  xriii.  1, 2. 


172 


SYMBOLISM  OF  THE  APOCALYPSE. 


[Ch.  III. 


50.  Observe  here  tlie  word,  egeneto, 
HAS  BECOME  ;  not  that  it  was  so  whjle 
this  Mystery  was  the  best  that  was 
known  in  the  world,  and  a  proper  adap- 
tation to  the  infancy  of  the  race;  but 
from  the  time  when  the  Light  of  the 
Pure  Beason  shines  in  the  world  ;  "  when 
the  earth  is  lightened  by  his  glory;" 
there  is  no  salvation  out  of  the  pale  of  the 
Regenerate  and  New  Catholic  Church; 
that  is  to  say,  in  the  continued  rejection 
of  the  Truth  as  revealed  to  the  Intellect 
through  the  medium  of  Science.  As  to 
the  old  Babel  or  Babylon  of  dogma, 
bigotry,  dubious  faith,  conflicting  creeds, 
and  persecuting  opinions,  it  has  from 
that  time  become  "the  habitation  of 
devils  and  a  cage  of  every  unclean  and 
hateful  bird ;"  "  a  mass  of  rottenness 
and  corruption  to  be  deserted  with  the 
utmost  speed  ;"  The  "  Other  Voice  from 
Heaven"  in  respect  to  her  is:  "Come 
out  of  her,  my  people,  that  ye  be  not 
partakers  of  her  sins,  and  that  ye  receive 
not  of  her  plagues."  (1).  The  sudden- 
ness of  the  collapse  of  the  old  system  of 
doctrines,  and  of  the  methods  of  their 
inculcation  is  also  strongly  put.  "  There- 
fore shall  her  plagues  come  in  one  day, 
death,  and  mourning,  and  famine ;  and 
she  shall  be  utterly  burned  with  fire ; 
for  strong  is  the  Lord  God  who  judgeth 
her."  (2).  So  again :  "  For  in  one  hour 
so  great  riches  has  come  to  naught."  (3). 

51.  The  whole  Church,  in  common 
with  Swedenborg,  gives  a  symbolic  in- 
terpretation to  the  Apocalypse ;  for  it 
will  of  course  admit  of  no  other.  (He, 
indeed,  aflfirms  as  much  of  the  whole 
Scripture  Narrative).  Swedenborg  in 
turn,  in  common  with,  nearly  aU  Protes- 
tant commentators,  makes  the  Babylon 
of  the  Apocalyptic  Vision  to  signify  the 
Old  Catholic  or  Roman  Catholic  Church. 
I  apply  the  same  interpretation,  only 
more  radically,  to  the  whole  Feminoida- 
Infantoidal  Dispensation  of  the  Past,  the 


Proto-Societismus  (o.  24,  t.  136)  founded 
on  Tradition,  Inspiration,  vague  guesses 
and  Mystery  of  all  sorts,  in  the  place  of  the 

KNOWLEDGE  OP   ABSTRACT   TkUTH,   and 

THE  LOVE  OP  IT  as  a  basis  from  which 
to  proceed  to  its  determinate  applica- 
tions, in  the  construction  and  adminis- 
tration of  the  Individual  Life,  and  of  all 
Social  Affairs.  By  Babel  or  Babylon  is 
therefore  here  meant  the  Primitive  In- 
coherence or  Confusion  of  all  Human 
Affairs,  as  a  State  or  Condition  of  Things 
prior  to  the  Scientific  discovery  of  the 
Laws  of  Order  and  Harmony  in  the 
world.  By  such  discovery  the  Old  and 
Incoherent  Order  is  in  fact  instantly  (in 
a  day  or  in  an  hour)  blasted,  or  affected 
by  the  cause  of  its  rapid  prospective  dis- 
solution, however  it  may  for  a  time 
linger  and  retain  an  apparent  and  nom- 
inal existence.  The  old  Co-Matrix  of  So- 
cial Gestation,  like  any  other  Placenta,  is 
destined  to  be  cast  aside  and  to  go  into 
decay  from  the  instant  of  the  true  Birth 
of  Humanity  through  the  Unification  of 
Intellectual  Perceptions  ;  for  it  is  Science 
which  addresses  itself  to  the  Universal 
Facility  in  Man,  and  the  achieved 
Unity  op  the  Sciences  will  complete 
the  argument  as  addressed  to  that  faculty. 
Faith,  Inspiration,  Subjective  Personal 
Illumination,  and  all  other  appeals,  ad- 
dress themselves  to  the  Particular  Facul- 
ty in  Man,  and  could  only  achieve,  there- 
fore. Sectarian  and  Fragmentary  results — 
as  Methods  of  Knowing — however  much 
they  may  continue  to  serve,  in  various 
ways,  for  the  culture  of  the  Individual 
Soul.  In  another  sense,  however,  all  the 
leading  Doctrines  of  all  the  Religions  or 
Sects  of  the  Past  or  now  extant,  will  be 
rescued,  reburnished,  and  reconciled  or 
adjusted  in  the  Scientized  character,  the 
Faith  founded  in  Knowledge,  of  the 
Universal  Church  of  the  Future. 

52.  It  is  by  no  means  meant  that  all 
Knowledge  is  instantly  opened  up  to  the 


(1)  Revelation, xviii.  4.  (p.)  lb.,  8. 

logical  Exposition  of  the  Apocalyp£:e. 


(3)  lb.,  17.    See  also  the  forthcoming  Univerao- 


Ch.  III.] 


LOGICISMAL  AND  AEBITRISMAL  EEGIME. 


173 


world  througli  the  discovery  of  Uni- 
versology ;  but  tliat  the  central  knowl- 
edge is  had,  from  which  it  becomes  pos- 
sible to  proceed  outwardly,  upon  any 
radius,  in  an  orderly  manner,  to  the  in- 
vestigation of  any  given  point  (t.  183) ; 
so  that  the  acquisition  of  any  particular 
knowledge  within  the  legitimate  scope 
of  the  intellectual  faculty  is  merely  a 
matter  of  time,  and  of  the  reqmsite  ap- 
plication (t.  183)  ;  and  that,  hence,  who- 
soever chooses,  hereafter,  to  remain  in  the 
old  Babel  or  confusion  of  ideas,  will  he 
plagued  with  the  plagues  which  are  de- 
nounced upon  her.  The  clear  demonstra- 
tions of  those  who  see  the  light  will  be 
gall  and  wormwood  to  all  such,  and  a 
just  retribution  for  the  hindrances  and 
wrongs  which  the  Mystical  teachings  of 
the  Past  have  heretofore  thrown  in  the 
way  of  the  Reason.  Savonarola,  Gali- 
leo, Bruno,  and  Servetus  will  be  amply 
avenged.  "  Reward  her  even  as  she 
rewarded  you ;  and  double  unto  her  dou- 
ble according  to  her  works ;  in  the  cup 
that  she  hath  filled,  fill  to  her  dou- 
ble." (1).  Only  that  the  tortures  inflicted 
by  the  Light  of  Intellectual  Truth  will 
vex  the  Mind  and  Spirit,  and  not  the 
bodies  of  men  The  New  Order  will  be 
the  final  and  complete  triumph  of  the 
LoGiciSMAL  over  the  Arbitrismal  Regime. 
53.  The  writings  of  Emanuel  Sweden- 
borg  are  a  Semi-intellectual,  Semi-mys- 
tical, and  partial,  illumination  of  the 
Spirit  and  meaning  of  the  Older  Scrip- 
tures and  Philosophies.  They  are,  as  it 
were,  halfway-ground  between  the  ear- 
lier Mysticism  and  Universology.  The 
writings  of  Tulk  and  James  are  then 
another  halfway-stage  between  Sweden- 
borg  and  the  Scientific  comprehension 
of  Spiritual  Laws.  All  of  these  specula- 
tions will  likewise  undergo  modification 
and  a  new  exposition  from  the  Light  of 
a  Purely  Intellectual  Revelation.  The 
same  will  happen  for  the  great  mass  of 


related   philosophies   which   have  been 
evolved  from  Modern  Spiritism. 

54.  Thought  is  then  pre-eminently 
The  Man,  as  held  by  Socrates,  and  not 
mere  Sensation,  as  held  by  the  Sophists. 
The  Straight  Lines  and  Levels  and  Per- 
pendiculars of  the  Mythical  Cubic  city 
seen  in  the  Apocalyptic  Vision  descend- 
ing out  of  Heaven,  symbolize  those  Fun- 
damental and  Regulative  Lines  and 
Exact  adjustments  of  Thought,  which 
are  at  the  same  time  the  Laws  of  Uni- 
versal Being,  and  the  Principles  of  the 
Universal  Science — The  Axes  or  AHo- 
mata  of  Being.  As  the  Laws  and  Mea- 
sure of  the  city  representing  Human 
Society,  so  they  are  the  Laws  anjd  Mea- 
sure of  Man,  and  especially  of  Man  as  a 
Spirit  or  Rational  Being  superior  to 
sense — in  other  words,  an  Angel.  Man 
is  therefore,  still,  only  in  a  higher  sense 
than  that  of  the  Sophists,  the  Measure, 
while  he  is  also  the  Measurer,  of  the  Uni- 
verse. This  was  testified  to  by  John, 
the  Revelator,  in  these  words :  "  And  ho 
measured  the  wall  thereof,  an  hundred 
and  forty  and  four  cubits,  according  to 
the  measure  of  a  man,  that  is,  of  the 
Angel"  (1). 

55.  The  kind  of  Truth  which  is  thus 
identical  with  Thought,  and  with  the 
Measure  of  the  Universe,  and  with  Mind, ' 
and  with  Man  as  the  Measure  or  Mea- 
surer (c.  1,  2,  t.  96)  is,  of  course,  as  will 
now  be  understood,  Self -Evident,  Neces- 
sary and  Universal  Truth.  In  other 
words,  it  is  Axiomatic,  when  rightly 
brought  before  the  attention  of  any  com- 
petent mind,  or  of  all  such  minds.  I  am 
not  unaware  that  some  philosophers 
have  denied  that  there  is  any  truth 
which  is  absolutely  axiomatic.  Edgar 
A.  Poe,  in  a  Philosophical  Treatise  en- 
titled Eureka,  has  thus  denied  the  exist- 
ence of  Axiomatic  Truth  in  the  absolute 
sense,  Snd  J.  Stuart  Mill,  in  his  recent 
"  Criticism  on  Sir  Wm.  Hamilton,"  does 


(1)  Revelation,    xxi.  IT.    See  farther,  my  forthcoming  Exposition  of  the  Apocalypse. 


174 


AXES,   AXIOMS,   AXIOMATA. 


[Ch.  III. 


nearly  the  same.  This  extremism  finds 
its  parallel  in  the  denial  that  there 
is,  in  the  Absolute,  any  such  direction  as 
Up  or  Down  (a.  11,  c.  32,  t.  136). 
To  discuss  it  here  would  lead  me  too 
far  away  from  the  present  purpose ;  es- 
pecially as,  however,  in  the  Absolute 
the  issue  might  result,  the  distinction 
relatively,  and  for  all  practical  purposes, 
between  Universal  Truth  and  Particular 
Truth,  so  ably  elaborated  by  Professor 
Ferrier,  would  remain  intact,  and  no  less 
radically  important.  The  Absolute  of 
Philosophy  being,  in  strictness,  a  region 
where  all  distinctions  are  wiped  out  of 
existence,  we  must  necessarily  return 
to  the  Relative  whenever  we  would  dis- 
criminate anything  whatsoever ;  and 
hence  for  the  terms  Absolute  and  Rela- 
tive as  applied  to  different  classes  of 
Truth  after  the  manner  of  Prof.  Ferrier, 
the  terms  Absolutoid  and  Relatoid  might 
better  be  substituted. 


56.  The  doctrine  of  Divine  Spiritual 
Influx  and  of  the  consequent  regenera- 
tion of  the  human  heart,  and  the  other 
cognate  doctrines  of  Christ,  reinforced 
and  modified  by  the  Greek  learning  and 
philosophic  tendencies  of  Paul,  and  by 
the  Platonizing  Transcendental  Philo- 
sophy of  John,  and  still  later  of  the  Neo- 
Platonists,  have  formed  the  burden  of 
Christian  Theology  and  of  Christianism, 
as  an  influence  and  drift  of  development 
in  the  world.  We  need  not  here  pursue 
further  the  growth  of  Philosophy.  All 
the  modern  systems  are  radicated  in 
some  one  of  the  ancient  Greek  Philoso- 
phies which  we  have  passed  rapidly  in 
review.  At  another  point  the  divergence 
from  Plato  towards  Philosophy,  and  from 
Aristotle  towards  Science,  as  brought  out 
under  subsequent  culture,  will  receive 
some  additional  notice ;  and  other  features 
of  the  subject  will  from  time  to  time  oc- 
cur in  the  Commentary  and  Annotation. 


CHAPTER    IV 


Text.  Analogy  bet-ween  Number,  Being,  and  Form,  p.  176  Arithmetic,  Geometry,  Analysis, 
1T7.  NvMEEOLOGY;  MoEPHOLOGY,  178.  Exposition  of  Cbucial  Schema  op  the  Univebse,  182, 
Clefs  1,  2,  3 ;  Absteaot-Concbete,  Abstbact  and  Conceete,  Sciences  of  Spencer,  188.  Point, 
Nuviber ;  Line,  Form,  190.  Substance,  Limitation,  190.  Naturo-Metaphysic,  Sciento-Philos- 
ophy,  Arto-Philosophy,  192.  Something,  Nothing;  Wholeness,  Partness  (Half-ism),  19,3.  The 
Eelative  and  the  Absolute,  194.  Clefs  ;  Notation,  195,  213,  215,  217,  242,  246,  261,  262, 
267,  268,  269,  285,  298,  299,  309,  312,  313,  335,  337,  339.  Astronomic  Illustration;  A  Temple 
or  an  Edifice,  200.  Distribution  of  Exactology,  206.  Caueees,  208.  Stobies  (Fr.  Etages),  208. 
Distribution  of  Echosophy,  214.  Distribution  of  the  Pneumatismus,  217.  Of  the  Anthropismus, 
218.  Of  the  Fractionismus,  221,  226,  246  Subjectivismus  and  Objectivismus,  223.  Entity 
and  Relation,  225.  Steuctueology  and  System atology,  225.  Subjectivismus  of  the  Echosoph- 
ismus,  227.  Co-Existences  and  Co-Sequences,  228.  Bi-Lateeal  Symmetry,  Sexual  Mate- 
hood,  The  Sociological  Question,  229.  Dialectic,  235.  Indeteeminismus,  236.  Vander  Weyde's 
Distribution  of  the  Sciences,  233.  Geneealogy  and  Specialogy,  240.  Disteibution  of  Natueo- 
Metaphysic,  241.  Speculology,  243,  249.  Ontology,  244.  Echosophy  and  Philosophy  distributed, 
245.  Theology— Aebiteismology  and  Logicismoloqy,  246 ;  Analogues  of,  governmentally,  248. 
Appetism,  Charm,  248.  Unitarianism,  249.  Cosmologioal  Conception  ;  Psychological  Dif- 
FEEENCE ;  Ontological  Faith,  259.  Instinctual,  Dialectical,  Elaborate,  Cosmological  Conception, 
255.  Realism ;  Constructive  Idealism ;  Pure  Idealism,  255.  Tellueology  .  Meteoeology  : 
Ueanology,  256.  Classiology,  Regnology,  Stabiliology,  257.  Mineealogy,  Vegetaloqy,  Ani- 
MALOGY,  258.  Self-Consciousness— Ferrier,  259.  The  Absolute  Conscious  Ego,  God— James, 
260,  The  Cosmical  Conception— Masson,  261.  Nihilism,  Pantheism,  261,  Hegel,  on  Limit,  263, 
265,  266.  The  Swing  of  Mind,  264,  Thesis,  Antithesis,  Synthesis,  268.  Inaccuracy  of  these 
terms,  270;  Rectification— Thet,  Antithet,  etc.,  271.  Antithetical  Reflexion  and  Balanced 
Vibration,  272.  Co-Sequenciation  and  Co-Existences,  273.  Different  Dialectics,  274,  275,  278. 
Abstract-Concretology,  Analogues  of,  277.  Cosmical  Conceptions  Distributed,  279.  Theory  of  Per- 
ception, 280.  Punctismus  and  Liniismus,  Points  and  Lines,  Sensations,  Thoughts,  281,  282.  Stories, 
(Etages)  of  the  Mind,  283,  Transcendentalism— Heaven ;  Experientialism— Earth  and  Hell,  284, 
285,  308.  Purgatory,  286.  No  Absolute  Separation  of  Heaven  and  Hell,  286,  287,  288.  Birth  of 
Spirits  into  Spirit-World;  of  Ideas  into  Mind,  289,  292.  Grand  Reconciliation  op  All  Doc- 
teines,  283.  Real  Presentationism— Reid,  Hamilton,  290.  Trance  and  Mediumship,  "  The  Final 
Judgment" — Swedenborg,  Andrew  Jackson  Davis,  The  Geeat  Transition,  291,  292,  297,  299,  All 
Ideas  both  Matteroid  and  Spiritoid,  292.  The  Three  Heavens— Swedenborg,  293 ; — all  within  the  Na- 
turismus,  294,  298.  The  Grand  Reveesal,  now,  295  ,  The  Self-Conscious  Ego  in  the  Mind .  The 
Lord  in  Heaven,  295,  296.  "  The  Resurrection  of  the  Dead"— Modern  Spiritism,  296.  Impending 
Unition  of  the  Spirit- World  and  this  World,  297.  The  Three  Stages,  298,  305.  Dr.  Cumming,  Shi- 
meall—  Prophecy.  300.  Indicia  of  the  Geeat  Ceisis,  300-305,  Analogy  of  Physiological  Conception, 
306.  Normal  Progress  towards  Life,  not  towards  Death:  from  Old  Heaven  and  Earth  to  New,  307. 
Change  of  Face  from  East  to  West :  from  Belief  to  Knowledge,  309.  The  New  Catholic  Creed,  310, 
The  Millennium  to  be  inaugurated  through  Science,  310.  Varieties  of  Ontological  Faith,  311,  The 
Absolute,  The  Infinite,  The  Ecstatic,  312,  316.  Natural  Philosophy — Comte,  318.  Two  A 
Priories;  Two  A  Posteriori^  s,  314.  "  The  Subjective  Synthesis  "—Comte,  315.  Objective  Method ; 
Subjective  Method,  315.  Head  =  Man,  Trunk  =  World,  (Woman),  816.  Three  Philosophies  of 
Comte,  318.  Seven  Sciences  of  do,,  319,  321.  Body  and  Limbs,  320.  Astronomy  =  Whole  Body  ; 
321.  Neck,  Nexus,  Equation,  323.  Decussation,  324.  Ratio,  324.  Analogies  of  the  Skeleton,  with 
Comte,  325  •  with  Kant,  328.  The  two  feet,  329.  Principles  Univkesaloid  ,  Geneealoid  ;  Spe- 
ciALOiD,  331,  Pelvis  and  Skull;  Teeth  and  Nails,  332.  Least  Atom,  333.  Bi-lateral  Equation; 
Unoids,  Duoids,  333,  343.  No.  32— Fourier:  Ribs,  334.  Trigrade  Series  of  Pivotal  Positions, 
Incipient,  Medial,  Final,  334,  Absolutology,  335.  The  Frothingharas,  336.  Espousals,  Ecstaticism, 
337.  Pantheism,  Mysticism,  Anthropomorphism,  338.  Composition  of  Number  Two,  Comparology, 
Sciento-Philosophy  (Proper),  340-342,  344,  347.  Absolute  Analysis,  illustrated  in  Phonetics, 
345,346,  Unification  of  Human  Speech  ;  ".Absurd"  Metaphysical  Equations,  Ml,  S-^.  Evolutiori, 
of  Numbers  the  Infallible  Guide.  349.  Classification,  350;  Monospheeology  ;  Compaeology, 
S61     Notation  provisional,  351. 


176  NUMBER  A^;D   the  imiVEESE.  [Cn.  VI. 

Tahles  18-35;  pp.  178,  ISS,  204,  226,  241,  245,  249,  250,  255,  256,  253,  263,  2T4,  275,  276,  £78,  27.-), 
293,  311,  835,  336,  338,  341. 

List  of  Diugrmns.  No.  5,  Cbucial  Schema,  182.  No.  6,  Abstract  of  same,  184.  No.  T,  271.  No.  8,  324. 

Commentary.  The  Elementismus  of  the  Numerismus,  p.  177.  Distribution  of  the  Mathematics — 
Davies,  Comte,  Spencer,  (Table  1,  Dia.  1),  178-183.  Concretismi,  189.  Form,  Limitation,  Sub- 
stance, Reality,  192.  Spencer's  Distribution  of  the  Sciences,  (Table  1),  197.  Pre-Clefs,  204.  Sys- 
tematology,  225.  Co-Existkxceb  and  Co-Sequences— Clancy  (Buckle  on  Mill) ;  Logic,  Analogic, 
Pantologic,  228-2.34.  Induction  and  Deduction,  (Analysis  and  Synthesis),  243-246.  Vis,  Viscus, 
Viscera,  246.  Godism— Unity,  Trinity,  249.  Coleridge— Grammar,  Theology,  271 ;  Addition  and 
Subtraction  the  Whole  of  Mathematics,  274  The  Gkand  IIi:conciliation  of  Ideas,  290.  No  Apol- 
ogy  for  accepting  Spiritualistic  Facts,  291.  Swedenborg  and  Harris,  294  Victor  Hugo,  Hequem- 
bourg,  Kalunkee  Incarnation,  Prophecy,  Millennium,  The  Grand  New  Nation,  299-304.  The  Judg- 
ment by  the  Saints,  £01.  "The  Grand  Crisis;"  Hewitt;  Rehabilitation  of  Pebsibtent  Remain- 
ders, 308.  Decrease  of  Prayer,  Increase  of  Labor,  810.  Death  a  blunder ;  Immortality  normal ; 
Male  and  Female  Brain,  317.  Wronski— Messianism,  Pansclavism;  Russia,  America,  320.  Hew- 
itt's Architecture,  321.  New  Jerusalem,  323.  Hair  and  Beard  ;  Men  and  Women,  324-331.  Musical 
Octave,  339.     Education— Boyle,  346.     Wronski' s  Formula,  349. 

Annotation.  The  Absolute— Ferrier,  195,  200;  Mill,  200;  Hamilton,  Cousin,  207,  208,  213,  215; 
Comte,  Lewes,  Metaphysics ;  Counter-Statements,  197.  "  Senseless  Abstractions  "—Mill,  202,  205, 
210,  217.  Contradiction  The  Type  of  Being,  203,  206.  The  Muscular  Thinkers,  211.  The  Uncon- 
ditioned—Hamilton, 214  The  Abstract  never  Actually  true,  219.  Spencer,  220.  Masson— Recent 
British  Philosophy,  Extract,  250-25T ;  261-2G5.  Swedenborg,  Dante,  "World  of  Spirits,"  "Pur- 
gatory," 284 

228.  Iisr  the  present  Chapter  we  are  to  establish  the  Analog- 
ical Relationship  between  Number,  as  the  General  Domain  of 
the  Abstract  Mathematics,  and  The  Universe  at  Large,  in 
respect  to  those  Primary  Metaphysical  Discriminations  which 
are— within  this  less  definite  Domain — equally  fundamental., 
but — apparently — less  exact  than  the  corresponding  Element- 
ary Distributions  of  Number  itself.  Such  are  those  concep- 
tions which  the  philosophers  have  denominated  The  Absolute 
and  The  Relative  : — Reality^  Limitation.^  Existence.^  and 
Movement;  The  Abstract  and  The  Concrete,  and  numerous 
others  of  a  similarly  ideal  and  intangible  character.  Into  this 
latter  Order  of  Discriminations  we  may  now  hope,  for  the  first 
time,  to  be  able  to  introduce  Scientific  Exactitude  and  Preci- 
sion, hy  virtue  of  tJieir  discovered  definite  Analogy  with  tJie 
Primitive  Discriminations  of  Numher.  Subsequently,  the 
demonstration  will  be  confirmed  and  completed,  through  the 
Analogy,  to  be  shown  in  the  Fifth  and  Sixth  Chapters,  between 
the  Discriminations  in  both  of  the  above-mentioned  Domains 
or  Departments  of  Being — ^Number  and  the  Elementismus  of 
the  Real  Universe — with  Correspondential  Discriminations  in 
an  intermediate  Department,   still   more  obviously  definite 


Ch.  IV.]  ARITHMlflTIC,    GEOMETBY,    AlfA  LYSIS.  177 

than  either  of  these  two  ;  namely,  that  of  Figure  or  Geome- 
trical FOEM.     c.  1. 

229.  We  are  here,  it  is  obvious,  within  the  Mathematical 
Domain.  Yet  it  is  not  the  whole  of  that  Domain  which  we  are 
ahout  to  investigate ; — except  for  the  purpose  of  excluding 
certain  grand  Sub-Domains,  and  thereby  narrowing  the  field 
to  that  which  is  most  elementary  within  the  total  realm  of 
Mathematics. 

230.  Davies  in  his  Philosophy  of  the  subject  divides  The 
Mathematics  into  three  Parts :  1.  Arithmetic,  2.  Geometry, 
3.  A]N^ALYSis,  (including  Algebra  and  the  Higher  Calculus,  (1). 
These  are  the  Pure  abstract  Sciences  of  ^N'umber,  Form  and 
Spacic  Relation.  It  is  none  of  these  Sciences  as  Pure  and  Ab- 
stract Mathematics  which  are  now  to  occupy  our  attention  ; 
nor  is  it  the  Applied  or  Impure  Mathematics.  It  is,  on  the 
contrary,  a  Lower  or  More  Elementary  Abstract  and  Fun- 
damental Department  of  Numerical,  Morphic,  and  Relational 
Considerations,  one  which  has  hitherto  escaped  attention,  but 
which  is  of  the  last  degree  of  importance,  that,  namely,  of 
determining  the  Analogical  Values  of  the  Elements  of  Number 
and  Form,  and  so  of  Relation  universally. 

231.  The  following  Table  exhibits  the  Subdivisions  of  this 


Commentary,  t.  228.  Inasmuch  as  the  department  of  the  'Universe  at 
large,  which  is  here  to  be  brought  into  Analogical  Relations  with  Number  or 
the  Numerismus,  includes  the  Basic  Discriminations  of  Ontology  only,  and  as 
the  Basic  Discriminations  of  Ontology  are  the  Elementismus  of  the  Universe  at 
large,  it  follows  that  it  is  the  Elementismus  of  the  Numerismus  only  which  will 
here  come  into  play.  This  Elementismus  relates  to  the  Elements  of  Number, 
and  still  predominantly  therefore  to  Unism  andDuiSM,  and  similar  Metaphysico- 
Kumerical  Considerations.  The  Elaborismus  of  Number  gives,  on  the  contrary, 
such  discriminations  as  Arithmetic,  Algebra,  and  the  Transcendental  Calculus, 
and  the  Real  Analogues  of  these  Departments  of  Science  will  come  into  play 
later,  and  will  assume  somewhat  more  prominence  in  connection  with  the  Sci- 
ento- Analogy  of  Form  in  the  two  next  following  Chapters.  This  simple  state- 
ment is  more  elaborately  made  in  the  following  paragraphs  of  the  Text. 


(1)  Davies"  Logic  and  Utility  of  the  Mathematics,  p.  98. 


I 


178  i^umerology;  moPwPhology.  [Ch.  iv. 

wliole  Domain.  The  words  in  Capital  Type  indicate  tlie  por- 
tion of  the  Domain  to  which  we  are  about  to  attend ;  and 
those  in  Smaller  Type  the  portions  to  be  excluded,  c.  1-10. 

T.A.BIjE     13, 

1.  Number.  S8.  (3)  Fobm.  3.  (3)  Spacic  or  Numero-Morphic 

Relation,  c.  1-10. 
{The  Lower  Mathematics)  Analysis:  {the  Higher  Mathematics.) 


3.  Applied  Aritlime-  Applied  Geome-  3.    Calculus    of    Varia- 

tic.  try.  tions. 

2.  Pure  Aritlimetical  Pure  Geometry.  2.  Integral  and  Differen- 

Calculation.  tial  Calculus. 

1.  NUMEROLOGY.  MORPHOLOGY.  1.  Algebra. 

232.  The  treatment  of  Analysis  is  not  specifically  introduced 
in  this  work,  and  it  is  the  same  with  the  subjects  placed  against 
the  Numbers  2  and  3  in  the  First  and  Second  Columns  of  the 
preceding  Table  (No.  13),  as  already  stated  above.  I^umber 
and  Form,  in  so  far  as  they  furnish  the  Domains  of  the  two 
new   Sciences,   Numerology  and  Morphology,   are  all  that 


Coinmentary  t,  231,  1.  In  the  Distribution  of  Mathematics  by  Davies, 
adopted  in  the  Text,  Mechanics,  which  (as  well  as  Thermology — the  Laws  of 
the  Operation  of  Heat)  M.  Comte  reckons,  along  with  Geometry,  as  helping  to 
constitute  the  branch  of  the  Mathematics  which  he  calls  Concrete,  is  omitted. 
In  this  omission  Mr.  Spencer  coincides.  He  assigns  Mechanics  not  to  Abstract- 
ology,  but  to  Abstract-Concretology,  along  with  Chemistry  and  Physics,  (c.  1, 
t.  269).  I  suggest  that  both  arrangements  are  justified  by  recognizing  Tlierm- 
ology  as  The  Mechanics  of  the  Atomic  Constitution  of  Matter,  and  this  as  belong- 
ing with  Chemistry  and  Physics  (the  Affections  of  Matter — Gove),  while  Mechan- 
ics proper,  as  dealing  with  Force  embodied  in  Objects  of  Sensible  Magnitude,  belongs 
where  Comte  has  placed  it,  alongside  of  Geometry,  as  a  branch  of  the  Con- 
cretoid  Side  of  Mathematics, — itself  a  branch  of  Abstractology.  Observe,  how- 
ever, that  it  is  not  my  purpose,  at  this  stage  of  the  development  of  Universol- 
ogy,  to  intervene  between  Scientists  or  Philosophers  to  settle  points  upon  which 
they  are  at  variance,  so  much  as  it  is  to  furnish  them  with  a  Method  whereby 
they  can  intelligently  measure  the  extent  of  their  differences,  and  arrive  ultimately 
at  a  satisfactory  adjustment.  It  is  the  primary  object  of  the  New  Science  to 
furnish  a  System  of  Classification  and  Nomenclature  for  all  Ideas  and  Theories, 
of  such  unlimited  Capacities  that  each  author  can  express  definitely  his  own 
conceptions,  and  that  they  can  be  brought  into  positive  and  definite  comi3  arisen 


Cn.  IV.]  ABSTEACT,    AND   CONCEETE  MATHEMATICS.  179 

remain.  Of  these,  Form  is  remitted  to  the  next  two  following 
chapters.  It  is  Number,  therefore,  as  the  suhject-matter  of 
Numerology^  embracing,  it  may  be  said,  the  Philosophy  and 
Natural  History  of  Number,  which  will  constitute  the  subject 
of  the  present  Chapter.  This  will  include  the  consideration 
of  the  several  numerical  Series,  and  specifically  of  the  Inci- 
pient Numbers  1 ;  0,  and  1 ;  2,  which  have  been  adopted,  in 
the  previous  chapter,  as  Clefs  of  the  Naturo-Metaphysic,  and 
of  Sciento-Philosophy,  respectively. 


with  those  of  all  otliers.  The  following  table  taken  from  GiUespie's  Translation 
of  the  Philosophy  of  Mathematics  by  Comte,  exhibits  the  more  elaborate  dis- 
tribution of  the  Mathematics  as  given  by  the  Great  French  Philosopher ; 

TABIL.E     1. 

THE    SCIENCE    OF    MATHEMATICS. 
1. 

ABSTRACT  MATHEMATICS. 


Analysis;   or,   The  Calculus. 


Ordinary  Analysis  ,•  Transcendental  Analysis  j 

or,  or. 

Calculus  of  Direct  FuncUons.  Calculus  of  Indirect  Functions. 


Arithmetic.  Algebra.  Differential  and  Calculus  of 

Integral  Calculus.  Variations. 

CONCRETE    MATHEMATICS. 


Geometry.  Mechanics. 


Synthetic  Analytic 

or  Special  or  General 

Geometry.  Geometry. 


Graphical.  Algebraic.  Of  two  Of  three 

Descriptive  Geometry.  Trigonometry.  dimensions.  dimensiona 


180 


[Ch.  IV. 


233.  By  examining  the  Typical  Table  of  Existence  (Table 
No.  7,  t.  40),  it  will  appear  that  the  Applied  Mathematics 
(No.  3  of  Tab.  No.  13)  correspond  with  the  upper  part  of  the 
arrangement  in  the  Typical  Table  culminating  in  the  Laws  of 
Harmonic  Movement  or  Action  (Art  and  Religion) ;  or  the 
Principles  of  Theory  applied  to  the  Life;  that  the  Pure 
Mathematics  (No.  2  of  Tab.  No.  13)  then  correspond  with  the 
whole  general  range  of  the  Pure  Sciences,  or  of  the  Sciences 


2.  It  will  be  observed  that  Numbers  1  and  3  of  Davies'  distribution  (t.  231) 
constitute  together  "  The  Abstract  Mathematics"  of  Comte,  and  that  Num- 
ber 2,  of  Davies',  answers  to  "  T?ie  Concrete  Mathematics"  of  Comte.  It  ap- 
pears therefore  that  Davies  has  interposed  a  Concrete  Domain  (Geometry)  be- 
tween a  Lower  Abstract  Domain  (Arithmetic  ^Js^rac^-CoNCRETE),  and  a  Higher 
Abstract  Domain  (Analysis).  This  is  the  converse  of  what,  in  his  distribution 
of  the  whole  field  of  the  Sciences^  Spencer  has  done,  in  interposing  "  The  Abstract 
Sciences"  (2)  between  "The  Abstract-Concrete  Sciences"  (1)  below  and  "The 
Concrete  Sciences"  (3)  above.  (Table  14,  t.  247). 

3.  This  illustrates  an  Antithesis  which  is  important  and  persistent  "between 
the  Natural  Order  of  Classification  applicable  to  a  W?wle — which  is  always  a 
CoNCRETOiD  Domain — and  the  Logical  Order  of  Distribution  which  is  cognate 
to  the  Abstract  Half  of  Being,  as  a  Special  Domain.     This  is  the 

ANTITHETICAIi  ReFLECTIOIT   OF   CONCRETE   AND   ABSTRACT   DISTRIBUTION, 

and  is  illustrated  in  the  following  Diagram : 


Diagram.     No.     1 


Fig.  1.   The  Concketb  as  Measurer  of  the 
Distribution  of  The  Abstbact. 


Fig.   2,   The  Abstract  as  Measurer  of  the 
Distribution  of  The  Concbetb. 


(Trigrade.) 


(Trigrade.) 


(Higher 
Absti^act. 


)  Higher 
)  Concrete. 


Geomjstky— Mechanics.  /   J-Conokete. 


f  Lover 
Abstract 


1  Lower 
t  Concrete. 


Cn.  IV.]  AiS'ALOGICAL  POSITIOJS"  OF  IfUMERALOGY.  181 

properly  so  called,  in  the  Typical  Table,  from  Somatology  up 
to  Sociology ;  and  finally  that  Numerology  and  Morphology, 
as  above  defined  (No.  1  of  Tab.  No.  13),  correspond  with, 
and  answer  to  the  bottom  of  the  Typical  Table  (Tab.  No.  7, 
t.  40) ;— that  region  of  the  Table  especially  which  is  divided 
into  Naturo-Metaphysic  (1 :  0),  and  Sciento-Philosophy  (1  :  2). 
These  Subdivisions  of  Philosophy,  the  old  Metaphysical 
(1  :  0),  and  the  new  Sciento-Philosophic  or  Universological 
(1  :  2),  then  repeat  or  echo  to  the  two  larger  grand  divisions 
of  the  whole  Typical  Table ;  1  ;  0  to  Philosophy  at  large ; 
and  1  :  2  to  Science  at  large,  or  to  the  Sciences  below  the 
range  of  the  Laws  of  Harmonic  Movement  or  Action,  which 
involves,  as  we  have  seen,  the  application  of  Science  to  the 
Life,  and  which  have  a  Special  Relation  to  the  Clef  l^* ;  2°^  to 
be  subsequently  adopted  from  the  Ordinal  Series  of  Num- 
bers, (t.  269,  282). 

4.  The  Diagram  also  illustrates  another  Subtle  and  Important  Principle  of 
Universology — Loyalty  to  the  Dominant  op  the  Domain  (t.  523)  ;  that 
is  to  say :  In  the  Distribution  of  The  Concrete  the  Instrument  employed  is 
The  Abstract,  and  within  it  The  Principle  of  Abstractism  (as  of  the  Abstract 
Sciences,  Fig.  2),  occupies  the  Central  and  Ooverning  Position.  It  is,  in  other 
words,  The  Dominant,  to  which  the  Extremities  are  Subordinate  or  Loyal ; 
while,  on  the  contrary,  in  the  Distribution  of  the  Abstract,  the  Instrument  em- 
ployed is  THE  Concrete  (inasmuch  as  we  measure  any  object  not  lyy  itself^  but 
hy  its  Counterpart)^  and  hence,  here^  it  is  the  Concrete  Department  (Geometry  in 
respect  to  the  Mathematics),  or  the  Principle  of  Concretism  which  occupies  the 
Central  and  Governing  Position,  and  is  The  Dominant  to  which  the  Extrem- 
ities are  Subordinate  or  Loyal. 

5.  Not  only,  however,  is  Centre  a  typical  Position  of  Governing  or  Reign- 
ing character,  but  Aboveness,  or  Superior  Height,  as  the  place  of  the  Head 
alyove  the  Body,  is  so  also  ;  and  Nature  is  never  satisfied  until  she  has  reconciled, 
by  combining  these  Two  Positions,  as  at  the  Apex  of  a  Cone,  with  each 
other.  In  tliis  sense,  by  a  further  distributive  operation,  the  Higher  and  the 
Lower  Concretes  (Fig.  2)  are  both  carried  below,  where  they  stand  side  by  side 
as  the  two  Halves  of  the  Body,  and  the  Middle  Region,  the  Abstract,  is  carried 
above  as  the  Head,  which  then  rewnciles  by  uniting  the  Central  with  the  Su- 
perior Position.  See  for  illustration  of  this  complexity  the  Text  No.  29  j  Table 
5 ;  and  Typical  Tableau  of  the  Universe,  t.  41. 

6.  If  then  the  Middle  Region  of  the  Abstractismus  of  Science,  namely  Geomr 
etry  and  Mechanics,  in  the  Distribution  of  Comte  (see  this  Commentary  Dia. 


182 


CRUCIAL   SCHEMA. 


[Ch.  IY. 


234.  The  following  Diagram  is  a  Distributive  ExMbit  of 
tMs  Elementary  Domain  of  Number. 


Diagram.     USTo.     5 


CEUCIAL  SCHEMA  OP  THE  UNIVERSE. 


I 


.   3.   v/"   3- 

2. 


ocx>    oc   oc   x> 


.s^ 


rC)^^ 


2/ 
/2 


3/ 
/3 


(f 


1 


+    -   =    ±= 


0. 

ONE. 

Some. 
I  ALL. 


(Few. 

(many. 


235.  The  Caebiital  Series  of  Numbers,  the  Du-ect,  Cen- 
tral and  Standard  Series  or  Department  of  Determinate  Num- 
bers, appears  at  the  Middle  of  the  Diagram  in  Perpendicular 
Position,  like  the  Spindle,  Standard,  or  Centre-Post  of  a  Turn- 


No.  1,  Fig.  1)  be  everted  by  Analogy  with  what  has  been  shown  to  happen  in 
the  larger  Distribution,  for  which  procedure  there  is  a  Sub-dominance  of  jus- 
tification, the  Two  Extremities,  Arithmetic  and  Analysis,  will  in  turn  be  thrown 
below  as  one,  and  the  Concrete  Middle,  Geometry  and  Mechanics,  will  be  car- 
ried above  as  the  Head  of  the  Mathematical  Domain,  which  is  precisely  what 
Corate  has  done;  and  herein  is  the  Philosophy  of  the  diflFerence  of  his  mode  of 
Distribution  from  that  of  Davies,  which  is  more  simple  or  primitive,  though,  we 
may  now  say,  less  elaborate,  and  in  a  sense,  less  correct. 

7.  It  api^ears,  then,  if  we  return  to  the  parallelism  between  the  Normal  Dis- 
tribution of  the  Mathematics,  as  evolved  from  Davies  and  Comte,  and  the 
Spencerian  Distribution  of  the  Whole  Scientific  Domain,  Arithmetic  may  be 
denominated  the  Abstract-Concrete  Domain  of  Mathematics,  Analysis  the  Ab- 
stract Domain,  and  Geomcti^  (with  or  without  Mechanics)  the  Concrete  Domain 


Ch.  IV.]  PEEPENDICULISM  ;  INCLINISM.  183 

Stile,  or  tliat  around  wliicli  any  apparatus  is  cardinated  or 
Mnged.  It  arises  out  of  Indeterminate  Number  as  tlie  Ground 
or  Confused  Mass  of  Supporting  Materials  in  which  it  is 
rooted,  and  from  which  it  is  derived — made,  or  created,  indeed, 
— \>j  the  Interposition  of  the  Peras  or  Line,  the  Limit- Prin- 
ciple, (a.  20,  t.  204). 

'  236.  The  Oedii^al  Seeies  of  I^umhers,  continued  downward 
and  'backward  by  the  Feactional  Seeies, — Ordinaloid  at 
bottom,  or  in  its  basis,  the  Denominators,  tMrd(s\  fourth{s\ 
etc., — ^then  crosses  the  Cardinal  or  Perpendicular  Series  at  an 
angle,  which  is  not  properly  a  Hight  Angle,  inasmuch  as  the 
Proper  Ordinals  are  Affiliated  with  the  Cardinals  (and  Prim- 
ary Attractions  are  by  Affiliation),  while  the  Fractions  are 
similarly  allied  with  Zero  (0)  and  the  Indeterminate  Numbers. 
It  results,  therefore,  that  the  particular  Peras,  Limit,  or  Form- 
Element,  which  enters  into,  and  organizes,  the  Relations  of 
these  Primitive  Numerical  Series,  subdivides  in  ideal  into  a 
Perpendicular  Line  crossed  by  an  Inclined  Line.    An  Ab- 


— ^wonderfully  restoring  the  harmony  of  their  joint  Mathematical  Distribution 
with  Spencer's  Basic  Distribution  of  all  the  Sciences.  Arithmetic  is  appropri- 
ately Abstract-Concrete,  as  being,  what  Comte  denominates  it,  a  Calculus  of 
Values,  that  is  to  say,  of  Units  directly  representative  of  Atoms,  or  Objects,  or 
Entities  generally,  and  so  collectively  of  Substance.  It  is  then  contrasted 
with  Algebra,  etc.,  which  he  characterizes,  on  the  contrary,  as  the  Calculus  of 
[Mere]  Functions,  that  is  to  say,  of  Relations  (Abstract). 

8.  Geometry  is  then  the  Statology  of  the  \)oncretology,  or  the  Stato-Con- 
cretology  of  Mathematics ;  and  Abstract  Mathematics  is  the  Moto-Concretology 
of  the  same. 

9.  The  whole  of  this  Commentary  requires  to  be  read  in  connection  mth 
Spencer's  Distribution  of  the  Sciences,  for  which  see  Commentary  on  Text 
No.  2  70.  It  would  be  too  much  a  matter  of  detail  to  trace  out,  at  this  point, 
the  harmony  of  the  Spencerian  Subdivisions  of  the  Mathematical  Domain. 

10.  It  appears  also,  from  what  has  been  said,  that  there  are  Two  Orders,  a 
Natural  and  a  Logical  One,  for  presenting  the  Second  and  Third  Degrees  oi  the 
Trigrade  Scale  of  the  Mathematical  Distribution.  This  difference  can  be  indi 
Gated,  when  requisite,  by  the  resources  of  the  Figured  Nomenclature  intro- 
duced later  in  the  present  Chapter.  It  is  this  Duplexity  which  is  referred  to 
by  the  doul)le  figuring  in  the  Headings  of  Table  13  (t.  231). 


184 


MOEPIIIC   IDEALS. 


[Ch.  IV. 


stract  of  this  Linear  Ideal,  so  underlying  the  Kelations  of 
Primitive  Serial  Development,  is  shown  in  the  following  Dia- 
gram. The  several  Figures  present  the  same  morphic  ideal  in 
different  stages  of  development. 


237.  In  Figure  1  of  the  ahove  Diagram  the  Lines  are  left 
open,  as  the  pure  Abstract  Ideal  of  Lines  produced  to  Infinity. 
In  Figures  2  and  3  the  intervening  spaces  are  inclosed  by  Hori- 
zontal Lines  of  Parallel  Analogy  between  the  steps  of  the  differ- 
ent Serial  Lines,  as  between  3  and  3^^  of  the  preceding  Diagram 
(t.  234),  (t.  156).  In  Figure  3  the  Morphic  Type  undergoes  a 
further  modification  by  the  reduction  in  size  of  that  inferior  por- 
tion of  it  which  indicates  ]N[egation,  Indeterminateness,  and  the 
Fractions,  corresponding  with,  or  tjrpical  of,  the  Inferiority  of 
Kank,  or  the  Comparative  Obscurity,  of  this  general  depart- 
ment of  Number,  as  contrasted  with  the  Integral-Cardinal-and- 
Ordinal  Department.  These  Morphic  Types  come  into  View 
at  subsequent  points,  and  will  acquire  new  significance,  uni- 
versologically. 

238.  The  Standard  or  Perpendicular  line  (Fig.  1,  Dia.  6,  t.  236), 
coinciding  vrith  Cardinal  Numeration,  is  the  Analogue  and 
Type  of  Statism,  and  Spaceology ;  as  the  Inclined  Line  (or 


I 


Ch.  IV.]  THE  UKCONDITIOJS-ED.  185 

Plane)  is  so  of  the  Abstract  Principle  of  Motism  and  Tern- 
porology^  or  of  Succession  or  Ongoing  in  Time.  Cardinism 
and  Perpendiculism  are  Organic  or  Structural,  and  Systematic, 
or  Schemative ;  Ordinism  and  Inclinism  are  Functional,  Pro- 
gressional,  Transitional,  Evanescent,  or  ''Becoming — Wedg- 
ISM — all  ''Mechanical  Peinciples  reduced  to  this  One."  (c. 
1-6, 1 9 ;  a.  44,  t.  204 ;  t.  219 ;  a.  15-23,  c.  32, 1. 136 ;  a.  31,  t.  204). 
239.  Finally,  there  appears  in  the  Table  a  Horizontal  Cross- 
line  constituted  of  the  following  signs,  a»  a  oc  »  ;  n =  ±=., 

This  Line  has  to  be  so  inserted  on  the  level  page,  but  the  true 
ideal  position  to  assign  to  it  is  that  of  another  Inclined  Line, 
like  that  made  by  the  Fractions  and  Ordinals,  but  so  related 
to  tiie  dimension  of  depth,  that  the  a  »  a  »:  >d  should  fall  back 
of  the  surface  of  the  paper  and  downwards,  as  allied  with  the 
Fractions  and  1 ;  0?  and  that  the  +  —  =  ±=  should  rise  in  front 
of  the  surface  and  above,  as  allied  with  the  Cardinals  and 
Ordinals.    The  Clef   ocx>  then  denotes  The  Unconditigked  ; 
the  Clef  o:  The  Infinite  ;  and  the  Clef  »   The  Absolute. 
Metaphysically,  as  shown  by  Sir  William  Hamilton,  The  Ab- 
solute and  The  Infinite  are  the  two  Species  of  The  Uncon- 
ditioned, which  is  their  including  Genus.   In  the  Mathematics 
the  Sign  <x  is  employed  to  denote  Infinity.     I  have  adopted 
the  other  two  of  these  Signs  for  the  two  remaining  allied  Ideas. 
The  Unconditioned,  «» ,  in  the  Domain  of  Number,  consists 
of  the  Incomprehensible  Ideal  Limits— Quasi-Determinate,— 
imposed  by  the  Necessities  of  Thought,  upon  all  Numerical 
Seriation   whatsoever.      Thb  Absolute,  »,    is  One  =  All, 
(1  equal  to  All) ;  the  Single  Unit  Undifferentiated  into  par- 
ticular  Units;    The    NON-Differentiated    Unity.      The 
Infinite,  a,  is  the  Unlimited  repetition  of  Units ;  Unbounded 
Numerical  Differentiation ;  The  ALL-Diffeeentiated  Unity. 
As  these  Limiting  ideas  are   aliTce  incompreliensible^  their 
Union  or  Conjunction  is  no  other  than  The  Unconditioned. 
Between  the  sign  for  the  Absolute  and  that  for  the  Infinite 
there  occurs  in  the  Table  (t  234)  an  intermediate  sign,  :c . 
20 


186  EATIO  AND  EQUATION.  [Ch.  IV. 

Tills  denotes  The  Ineffable  or  EcsTxVTic.  It  is  not  expected 
that  the  appropriateness  of  these  distinctions  will  be  fuUy 
apprehended  at  this  point.  The  subject  will  recur  else- 
where. 

240.  The  remaining,  or  Anterior-Superior,  Portion  of  this 
radically  Abstract  Series  of  Numerical  Considerations,   the 

H =  =t:=,  then  denotes  The  Conditioned.    This,  in  respect 

to  Number,  is  the  Totality  of  all  Finite  and  Relative  Numera- 
tion, both  Determinate  and  Indeterminate.  These  Signs  are, 
therefore,  significant  of  the  broadest  and  most  Fundamental 
Mathematical    Generalizations ;   which  are,  namely,    Ratio 

(H ,  or  ±,  t.  248),  and  Equation  (=,  t.  248).   It  is  by  the  aid 

of  the  latter  of  these  that  Algebra  is  constituted,  as  the  Calculus 
of  the  Pure  Abstract  Relations  of  Number  {"  Functions" — 
Comte ;  as  contrasted  with  Arithmetic,  the  Calculus  of  Numer- 
ical Entities  or  Unities  ("Values" — Comte).  The  sign  +  de- 
notes Affirmative  Quantity.  The  sign  —  denotes  Negative  or 
Privative  Quantity.  The  sign  =  denotes  Equation,  or  Static 
Co-ordination^  between  the  Moeeness  and  the  Lessness, — the 
Unism,  in  fine^  of  the  Duism,  which  consists  of  The  Affirma- 
tive One  and  The  Negative  One  ;  or  other  sums  treated  as  Ones. 

The  ±=  is  a  sign  devised  to  signify  -\ and  =  collectively, 

and  is  thus  the  Clef  for  The  Conditioned,  to  be  contrasted 
with  «» ,  the  Clef  for  The  Unconditioned.  The  sign  of  the 
Conditioned  is  constituted  of  the  Plus-Minus  sign  ±,  and 
the  sign  for  Equation  =.  There  will  also  occur,  separately, 
the  Plus-Minus  sign,  signifying  IJatio,  and  having  an  Analogy, 
as  shown  hereafter,  with  the  Total  Concrete,  (t.  248,  249). 

241.  Prom  the  Diagram  (No.  5,  t.  234),  let  us  now,  in  the 
next  place,  dismiss  the  Ordinal  Number  Series  as  having  rela- 
tion, as  will  be  pointed  out  further  on,  to  Successivitt  in 
Movement  rather  than  to  Co-Existence  in  Being,  which  last  is 
now  under  consideration. 

242.  We  may  in  the  next  place  dismiss  the  Fractions,  which, 
it  may  be  observed,  merely,  in  passing,  furnish  the  Clefs  and 


Ch.  IV.]    ,  ADJUSTMENT  OF  CLEFS.  187 

Analogues  of  the  Interior  Distribution  of  the  Subjectivis- 
Mus  of  Being,  (t.  307-311). 

243.  And  finally,  we  may  set  aside  for  the  moment  the 
Clef  1 ;  0,  which,  as  the  student  is  now  familiarly  aware,  is 
representative  of  Metaphysics,  as  contrasted  with  the  Sciento- 
Philosophy  of  Universology  (1 ;  2),  which  last  underlies  Echo- 
sophy,  or  the  Positive  Sciences.  This  Metaphysical  Domain 
is  the  Suhjectivismus,  which  is  interiorly  distributed  hy  the 
Fractional  Clefs,  (t.  242). 

244.  The  Clef  1 ;  2  ( ;  3)  (or  1 :  2)  is,  then,  the  representative 
of  Sciento-Philosophy  as  the  Elementary  Sub-Stratum  of  the 
several  Sciences  ;  and  hence  it  is,  in  a  Secondary  way,  repre- 
sentative of  the  whole  Domain  of  Science,  as  apart  from,  and 
contrasted  with.  Philosophy  ordinarily  so  called — that  which 
is  herein  denominated  the  Naturo-Metaphysic.  (t.  122). 

245.  Eespectively  or  separately  these  Numbers  1,  2  and  3, 
are  the  Specific  Clefs  of  the  Three  Primordial  Principles 
of  Sciento-Philosophy  as  defined  in  the  preceding  chapter ; 
namely,  1  is  the  Clef  and  Representative  of  Unism  ;  2,  of 
DuiSM ;  and  3,  of  Teinism.  The  3  is  the  Composity  of  the 
1  and  the  2,  and  may  therefore  usually  be  omitted  for  the  sake 
of  brevity.  These  Numbers  1,  2  and  3,  as  the  Cardinal 
Head-Numbers,  are  then  echoed  to  by  1"*,  2°^  and  3^^  the  Or- 
dinal Head-Numbers  ;  and  again,  by  the  corresponding  Initial 
Fractional  Numbers ;  and  still  again  by  the  Indeterminate 
Leading  Numbers  One,  Many,  All.  Finally  there  are  the 
higher  metaphysical  discriminations  represented  collectively 
by  the  Clef  1 ;  0  ;  (which  is,  in  strictness,  a  Duism  to  be  con- 
trasted with  a  Hypothetical  Absolute  Unism,  which  is  the 
Synstasis  of  1  and  0  ;  together  with  a  Hypothetical  Trinism, 
the  Synthesis  of  this  Unism  and  Duism).  These  Principles, 
Unism,  Duism,  and  Trinism,  while  predominantly  Sciento- 
Philosophic,  are  therefore,  as  already  shown.  Absolutely  Uni- 
■mrsal^  as  the  Elements  of  all  Numbers,  and  correspondentially 
as  the  Elementary  Principles  of  All  Being,  (t.  224). 


188  ABSTRACT-COI^OEETE  ;  ABSTRACT;   COJfCEETE.        [Ch.  IV. 

246.  But,  specifically,  witMn  the  Domain  of  Ecliosophy,  we 
are  carried  up  by  a  new  Echo  of  Analogy,  from  Sciento- 
Philosophy,  as  representing  the  Sciences^  to  the  Sciences  them- 
selves, which  then  undergo  their  primary  and  most  radically 
exact  classification,  first  specifically  pointed  out  by  Spencer, 
into  what  he  denominates  1.  The  Abstract-Conceete  Sci- 
ences ;  2.  The  Abstract  Sciences  ;  and  3.  The  Conceete 
Sciences.  The  nature  and  radical  importance  of  this  Distri- 
bution of  the  Total  Scientific  Domain  will  appear  in  part  by 
the  following  Table,  and  the  subject  will  be  resumed  at  an- 
other point,  (t.  170 ;  c.  1,  t.  270). 

247.  As  the  Three  Fundamental  Sciento-Philosophic  Prin- 
ciples are  usually  mentioned  by  their  appropriate  names — 
Unism,  Duism,  and  Teinism — The  Elements  of  all  Domains — 
these  Cardinal  Head-Numbers  1,  2,  and  3 — as  Numbers — may 
be  taken,  then,  ordinarily  as  the  Clefs  or  Signatures  of  these 
Three  Departments  of  the  Spencerian  Distribution  of  Scientific 
Domains.  These  we  may  also  denominate,  1.  The  Nature- Ab- 
stract, (Clef  1);  2.  Tlie  Sciento- Abstract,  (Clef  2);  and  3.  The 
Concrete,  (Clef  3) ;  as  Domains  of  Science  which  correspond  or 
echo  in  turn  to  the  larger  distribution  of  Being  into  Nature, 
Science,  and  Art.    See  the  following  Table : 

Clef  3.  THE  CONCRETE  SCIENCES ;  Body-like— 2^yjp«,  Astbonomt. 
The  Concretismus. — Artoid.  (The  Concrete-Concrete;  Corporology.) 

Clef  2.  THE  ABSTRACT  SCIENCES;  (Sciento- Abstract) ;  Form-like— 
Type,    Geometry.      The  Abstractismus,  or  (Sciento-)   Abstractismus. — 

SCIENTOID. 

Clef  1.  THE  ABSTRACT-CONCRETE  SCIENCES;  (Naturo- Abstract)  ; 
Substance-like ;  Massology, — Type,  Chemistry.  The  Abstract  Concretis- 
MU8  (or  Naturo- Abstractismus). — Naturoid.     (t.  270). 

248.  The  First  and  the  Third  Degrees  of  this  Scale  concur 
in  the  possession  of  a  Concrete  character,  differing,  in  some 


Ch.  IV.]  CONCRETE  ARITHMETIC  ;   ABSTRACT  ALGEBRAIC.  189 

sort,  but  uniting  in  respect  to  the  feature  of  contrast  with  the 
True  or  Sciento-Abstract.  The  common  and  less  specific  dif- 
ference between  the  Concrete  and  the  Abstract  is  therefore 
indicated  as  follows : 

Clef  1 ;  3  The  Concrete,  (Proportional,  JRatio-nal). 
Clef  2 ;  2  The  Abstract,  (Equational).  c.  1. 

249.  The  Coj^crete  has  a  repetitory  relation  to  Arithmetic, 
the  Elementary  Concrete  Department  of  Mathematics  (A&- 
^^racjf-CoNCRETE,  c.  2,  and  t.  231),  the  Typical  or  characteristic 
"  Rule"  of  which  is  Proportion,  or  the  "  Rule  of  Three."  The 
Abstract  has  a  similar  relation  to  Algebra,  the  Elementary 
(True)  Abstract  Branch  of  Mathematics,  the  Essence  of  which 
is  Equation,  (t.  240). 

250.  Recurring  to  the  preceding  chapter,  we  have  therein 
completed  a  first  Voyage  of  Investigation,  or  a  preliminary 
Survey  of  JS'umber  as  the  Fu'st,  or  Elementary  and  Analytical 
View  of  the  Face  or  Phenomenal  Presentation  of  Being — 
representative  of  all  Difference  and  Phenomenality  whatsoever. 
Substance,  back  of  all  discrimination  of  it  into  Thing  and 
Things,  or  One  and  Many, — which  is  the  meaning  of  the  term 
Substance,  or  rather  of  the  synonymous  term  Reality,  in 
Transcendental  Metaphysics, — is  purely  and  absolutely  Un- 
intelligible or  Unthinkable ;  because  the  very  Process  of 
Thought  is  the  insertion  of  Limits  into  this  Hypothetical  Un- 
limited Substance  or  Substratum  of  Being,  (a.  37,  t  204).  What 
we  can  really  think  or  conceive  of, — or  conceive  of  ourselves 


CoTiirnentary  t.  248,  1.  As  the  Concretismus  subdivides  into  two  Do- 
mains, 1.  The  Abstract-Concretismus  (1),  including  Mere  Substance,  Mass, 
Stuff,  or  Materials,  (Non-Pluralizable,  Massological) ;  and  2.  The  (Proper) 
Concretismus  (3),  including  Organized,  or  Semi- Organized  Bodies  (Plural- 
izable,  Corporological) ; — so  there  are,  in  strictness,  two  Corresponding  Do- 
mains of  the  Abstractismus  ;  the  First  contrasted  with  Mass,  and  the  Second 
with  Body.  These  are  represented,  respectively,  by  the  First  and  Second  2,  in 
the  Clef  2  ;  2. 


190         THE  SUBSTANCE-LIKE  AND  LIMIT-LIKE  MIKTON.     [Cn.  IV. 

or  another  as  distinctly  experiencing  tlirongh  any  otlier  faculty 
than  Thought, — is  always  the  Mixed,  or  Limited,  constituted 
of  these  two  Elements,  The  Limit  and  The  Unlimited,  (a.  20, 
t  204). 

251.  Number  is,  then,  the  Simplest,  or  most  Elementary 
and  Primitive  Kind  or  Variety  of  Limitation.  The  Mathemat- 
ical Unit,  representing  the  Individual  Thing  (Singular,  One, 
Substance-liJce,  Sensationoid),  is  in  turn  represented,  Geome- 
trically^ by  the  mere  Point;  and  IS'umber  as  an  Aggregation 
of  Units  by  an  Aggregation  of  Geometrical  Points.  This  is 
lower  down  in  the  Elementismus  of  Limitation  than  the  Line 
which  pertains  to  Figure  or  Form,  and  hence  to  Geometry 
above  the  Domain  of  mere  Arithmetic.  It  is  here,  therefore, 
in  Number,  and  in  the  First  Elements  of  Number,  that  the 
definite  Limitations  of  Being  must  first  be  considered,  (a  8, 
c.  32,  t.  136;  c.  8,  t.  143;  a.  37,  38,  44,  t.  204). 

252.  It  is  nevertheless  by  the  Conjunction,  or  rather  by  the 
recognized  Co-inherence  of  Substance  or  Keality,  incogitable 
hy  itself^  with  Limitation,  that  the  Unit  becomes  Thing, 
Hence  we  have,  1.  Substance  in  the  less  Transcendental  Sense, 
or  an  Aggregate  of  Substances,  involmng  Limitation  in  a 
Subordinate  Way  as  incidental,  while  nevertheless  the  Sub- 
stancive  Element  is  that  to  which  the  attention  is  mainly 
directed ;  and  2.  Limited  Being,  involving,  subordinately,  the 
Counter -presence  of  Substance.  The  Mikton  (or  Mixture  of 
Substance  and  Limit)  subdivides  therefore  again,  so  soon  as 
it  is  constituted  from  the  two  inconceivable  Abstract  Elements, 
into,  1.  A  more  Substance-like  MiJcton,  which  we  mean  by 
Substance  in  the  less  rigorous  strictness  of  the  meaning  of  the 
Term ;  and,  2.  A  more  Limit-liJce  Mikton,  which  by  similar 
license  we  still  call  Limitation  or  Form ; — for  by  a  closer  ana- 
lysis it  is  found  that  Limitation,  and  even  this  Elementary 
Limitation  called  Number,  is  also  constituted  of  a  Substance- 
like Element  of  Number,  which  we  now  call  Unism,  and  a 
Limit-like  Element  of  Number  which  we  call  Duism.     Either 


Ch.  IV.J  number  the  label   of  BEIIS^G.  191 

Unism  or  Duism  is  alike  totally  inconceivable  in  a  state  of 
entire  separation  from  its  Opposite.  It  is  only  in  the  constitu- 
tion of  tlie  Trinism  that  they  are  discoverable,  by  snch  partial 
Analysis  as  can  be  effected.  They  are  distinguishable,  but 
not  separable.  Every  particular  J^Tumber,  One  itself,  no  less 
than  Two,  or  Three,  or  any  other,  is  a  Mikton  or  Compound 
of  Unism  and  Duism  ;  in  Polar  Antagonism,  (t.  225),  but 
n^EXPUGNABLY  UNITED  (t.  226)  with  each  other. 

253.  The  Constitution  of  Substance^  in  that  less  absolute 
sense  in  which  alone  Substance  is  Intelligible  for  the  Human 
Mind, — or  Conceivable  as  being  Intelligible  for  any  Mind^ — 
and  the  Constitution  of  Limitation^  of  which  the  instance  now 
before  us  is  Number,  is  therefore  of  one  identical  type  ; — the 
Unition,  in  a  Mikton  or  Compound,  of  two  Elements,  each  pair 
repeating  or  corresponding  to  the  other  pair ;  and  all  of  them 
absolutely  incogitable,  or  pure  iVoTi-sense,  except  as  they  are 
found  so  united  with  each  other. 

254.  It  now  appears  therefore  in  what  sense  Number  and 
the  Distributions  of  Number  become  (or  may  become)  the 
Intelligible. Guides,  by  a  corresponding  echo  throughout,  to 
the  understanding  of  Substance  and  the  Distributions  of  Sub- 
stances, as  well  as  of  all  Forms,  or  Schemes  of  Arrangement,  in 
the  Universe  at  large ;  and  how  and  why  Number  is  appro- 
priately called  the  Face  or  Phenomenal  Presentation  of  Being, 
and  Substance  that  which  lies  back  of,  and  presents,  the  Ap- 
pearance ;  why,  in  other  words.  Number  is  the  proper  Index 
to  the  whole  Volume  of  Being ;  the  Inventory  and  Label  of  the 
Contents  of  the  Universe. 

255.  What  is  adduced  in  the  present  Chapter  is  therefore  a 
Supplement  to,  and  Counterpart  of,  what  was  exhibited  in  the 
last  preceding  Chapter ;  it  is  a  presentation  of  the  Substancive 
Elements  of  Universal  Being  (Ontological)  in  Analogy  with 
the  Elements  of  Number.  The  Morphic  Elements  of  Being  are 
similarly  dealt  with  in  the  Fifth  and  Sixth  Chapters. 

256.  It  is  only,  therefore,  in  the  Chapters  following  this,  in 


192  NATURO-,    AND  SCIENTO-PHILOSOPIIY.  [Cn.  IV. 

wliicli  the  Domain  of  Form  and  its  Analogues  will  be  ex- 
pounded, that  we  shall  arrive  at  the  Second  and  more  Govern- 
ing, though  less  Primitive,  Stage  of  Sciento-Philosophy, — that 
which  is  marked  in  the  Typical  Table  (t.  40),  as  Geome- 
trical^ both  within  Sciento-Philosophy  having  the  Clef  1 ;  2 
(t  125).  c.  1. 

257.  The  Naturo-Metaphysic,  having  the  Clef  1 ;  0  (t  125), 
which  we  have  previously  gone  over,  in  a  sense ;  and  which 
is  here  brought  into  more  definite  subjection  to  the  Exacti- 
tudes of  Thought  derived  from  the  Domain  of  Number, 
includes,  indeed,  both  Substance  (Static  Aspect),  and  Force 
(Motic  Aspect),  under  the  name  of  Substance ;  and  has  in  this 
sense  Substance  as  the  Grand  Total  Subject-Matter  of  its 
Investigations.  Our  previous  subdivision,  in  a  sense  equally 
fundamental,  of  this  whole  presentation  of  the  Universe,  into 
Something  and  Nothing,  (t.  115),  must  also  be  recalled  by 
the  reader. 

258.  Sciento-Philosophy  has,  on  the  contrary,  for  its  total 
Domain,  Form,  in  that  largest  of  all  the  various  Senses  of  the 
word  in  which  it  is  synonymous  with  all  that  is  meant  by 
Limitation  and  all  that  is  derived  from  Limitation,  as  Shape 
or  Figure,  in  the  Static  Aspect  of  the  subject,  and  then  extend- 
ing over  to,  and  including  all  Sequences  or  the  Limitations 


Commentary  t,  256.  1.  Form  is  more  properly  the  embodied,  and 
hence  the  tangible  or  actual  Limitation  counterparting  Substance,  as  the  tan- 
gible Reality  ;  while,  on  the  other  hand.  Limitation  is  the  proper  term  to 
counterpart  the  Metaphysical  conception  called  Reality.  Reality  and  Limita- 
tion are  therefore  properly  Technicals  of  the  Clefs  1 ;  O ;  and  Substance  and 
Form  are  the  correspcmding  Technicals  of  the  Clef  1 ;  2  (t.  123).  These  dis- 
tinctions in  the  use  of  terms  are  not  thoroughly  well  established,  and  cannot 
always  be  abided  by,  because,  in  the  absence,  heretofore,  of  any  clearly  defined 
difference  between  the  Domains  of  Philosophy  and  Science,  the  two  sets  of 
terms  have  become  in  a  great  measure  confused  with  each  other.  Thus,  in  the 
next  paragraph  of  the  Text  (t.  257)  Substance  and  Cause,  are,  in  accordance 
with  usage,  associated  and  cast  in  the  Metaphysical  Domain,  while  in  Strict- 
ness, Substance  and  Force  are  terms  of  Science,  and  Reality  and  Cause  the 
proper  corresponding  terms  of  Philosophy. 


Ch.  IV.]  WHOLENESS  AND  PAETNESS.  193 

upon  Motion  or  Movement,  equally  with  those  of  Existence. 
It  includes  Numher  by  lapping  back  upon  it,  as  an  Abstract 
of  its  own  Elementary  Domain  (Geometrical  Points  ;  t  251)  ; 
as  Number,  in  turn,  includes  the  Elements  of  Form  by  the 
Involution  of  Thought-lines  in  its  Metaphysical  Constitution, 
(c.  8,  t  143). 

259.  Arto-Philosophy  treats  of  the  blending  and  elabora- 
tion, in  a  Composite  Existence-and-Movement,  of  these  two 
Grand  Factors  of  Existence,  Reality  and  Limitation,  or  Sub- 
stance and  Form.  Its  more  particular  definition,  and  the  ex- 
position of  its  nature,  will  occur  later  in  this  work.  Its  Do- 
main is  the  Elaborismus  of  Being,  as  in  the  Constitution  of 
the  Human  Body,  for  example,   (t.  480). 

260.  Returning  now  to  the  Naturo-Metaphysic  (1 ;  0),  the 
Something  and  the  Nothing  are  obviously  in  a  sense  Hemi- 
spheres of  the  Total  Possible  Conception  of  Being.  They  are 
Relative  to  each  other ;  and  can  only  exist,  in  the  mind 
even,  as  ideas,  by  virtue  of  that  Relatimty,  The  Something 
can  only  be  conceived  of  as  the  Opposite  of  the  Nothing,  and 
the  Nothing  as  the  Opposite  of  the  Something.  The  fact  that 
they  are  thus  Two,  then  involves,  as  its  counterparting  idea, 
an  ideal  Unity  hack  of,  and  combining,  them,  in  a  Spherical 
Wholeness,  of  which  they,  in  their  Separateness,  or  Division, 
or  Opposition,  are  the  Hemispheres  or  Halves. 

261.  Halfism,  or  Hemispherism,  is  the  first  Equated  or 
Simple  and  Regular,  and  hence  the  first  Scientoid  or  Exact 
Stage  of  Partism  or  Fractionism ;  and,  as  such,  it  is  r&pre- 
sentative  of  all  Partism  in  the  same  manner  as  Two  is  repre- 
sentative of  all  Plurality. 

262.  We  have,  in  contrast  here,  therefore,  the  ideas  of 
Wholeness  and  Partness,  the  Partness  subdivided  into  the 
Something  and  the  Nothing,  they  being  the  Halves  or  First 
Parts  specifically,  of  All  Being,  otherwise  mewed  as  a  Whole. 

263.  The  discrimination  between  the  Whole  and  the  Parts 
is  therefore,  from  this  point  of  view,  a  more  Primitive  and 


194  THE  ABSOLUTE  AND  THE  EELATIVE.  [Cn.  IV. 

Fundamental  Discrimination  than  that  which  furnishes  the 
Something  and  the  Nothing,  or  their  equivalents,  The  Posi- 
tive and  The  Negative,  as  Factors  of  Being. 

264.  The  Wholeness-Conception,  contrasted  with  the  Part- 
ness-Conception,  is,  it  is  obvious,  Unismal  or  related  to  Unity, 
or  One-Thingism,  as  it  is  equally  obvious  that  Partism,  and 
especially  Halfism,  is  Duismal,  or  stands  related  to  the  Num- 
ber Two. 

'iiQ5.  But  we  are  compelled  now  to  seek  for  a  still  higher 
Unity  of  conception :  that  in  which  the  AVholeness  and  the 
Partness  shall  lose  their  difference  in  a  blended  and  back- 
lying  Unity,  which  absorbs  all  into  itself— at  least  as  recon- 
ciling and  balancing  the  vibration  to  the  opposite  Poles  of  the 
Difference. 

266.  We  must  seek  for  this  Higher  Unity,  from  the  fact 
which  we  are  now  discovering,  that  the  Wholeness  and  the 
Partness  are,  like  the  Something  and  the  Nothing — although 
back  of  that  discrimination, — still  nothing  more  than  Terms  or 
Opjposite  Poles  of  an  Antithesis,  and  hence  that  in  their  differ- 
ence from  each  other,  they  are  also  Relative  and  Duismal^ 
(^.  6.,  related  to  the  Number  Two  or  to  Plurality).  We  are 
compelled,  therefore,  to  seek  for  the  contrasted  Unism  of  that 
Radical  Variety  which  the  Wholeness  and  the  Partness,  in 
their  Severalty,  exhibit. 

267.  It  may  at  this  point  be  affirmed  and  intelligently  ap- 
prehended, that  the  Something  and  the  Nothing,  standing 
asunder^  and  yet  inseparably  related  to  each  other ^  together 
with  the  Relation  or  Limitation  between  them,  and  still  further, 
the  Wholeness  and  the  Partness,  constitute  a  prime  instance 
(or  Prime  Instances)  in  that  sundered  relationship^  of  what 
the  Philosophers  denominate  The  Relative  ;  and  that,  on  the 
contrary,  the  Back-lying  Wholeness- Aspect,  in  which  these 
two  (or  other  two,  or  any  two)  Elements  of  Thought  and 
Being,  and  all  the  subsequent  Discriminations  and  Relations 
flowing  from  them  lose  their  difference,   and  consequently 


I 


Ch.  IV.]        THE   SYSTEM   OF   ]S"OTIO]^  TO   BE  EjS"LAEGED.  195 

tlieir  character  of  Relatimty^  in  an  Absolute  Ideal  Unity,  is 
wliat  the  PMLosopliers  have  usually  meant  by  The  Absolute. 
a.  1-30. 

268.  Tlie  reader  has  now  become  completely  familiar  with 
the  use  of  the  numerical  combinations  1 ;  0  and  1 ;  2,  as 
Clefs  of  the  Domains  of  Philosophy  and  Science,  respectively. 
We  are  prepared,  therefore,  to  expand  considerably — to  the 
dimensions  at  least  of  our  Typical  Table  (t.  40)— this  method 
of  Notation,  indicated  by  the  use  of  Elementary  Figures  ap- 
plied to  Governing  Discriminations  and  Domains  of  Concep- 
tion. 

269.  Omitting,  in  the  first  instance,  the  1 ;  0-Domain,  which 
is  the  Inverse  or  Downward-tending  Department  of  Universal 
Being,  corresponding  with  the  Foundation,  Basement,  and 
Cellars  of  an  Edifice, — the  Kealm  of  Philosophy,  the  Ele- 
mentismus  of  the  Universe,  sought  by  Metaphysical  Analyses ; 
let  us  consider,  for  the  moment,  the  1 ;  2-Domain,  which  is 
then  the  Uprising  Fabric  of  Science,  or  "The  Temple  of 
THE  Sciences,"  as  it  presents  itself  ostensibly  to  the  Intel- 


Annotation  t,  267*  1.  This  point  *  thing,' — gives  Unity,  not  certainly   to 

will  be  found  strongly  put  by  Prof.  Fer-  Plurality  (for  to  suppose  Plurality  is  to 

rier  in  the  following  Extract :  *'  In  Na-  suppose  Unity  already  given),  but  to  that 

ture,  per  se,  there  is  neither  Unity,  nor  which  is  neither  one  nor  many ;  and  this 

Plurality  —  Nothing    is    either  One    or  converts  the  Unintelligible  into  the  Id- 

Many ;  because  there  cannot  be  one  thing  telligible — the  World  of  Non-sense  into 

unless  by  a  mental  Synthesis  of  many  the  World  of  Intellect, 
things  or  parts ;    and   there  cannot  be        2.  "  This  doctrine  has  been  strangely 

many  things  or  parts  unless  each  of  them  misunderstood.    Its  expositors  have  usu- 

is  one  thing ;  in  other  words,  in  Nature,  ally  thought  that  things    are    already 

per  se"  [the    Absolute    Substratum  or  numbered  by  Nature,  either  as  one  or 

Substance  of  things,] "  there  is  nothing  many,   and    that    all    that    Pythagoras 

but    Absolute     Inconceivability."      Yet  taught  was  that  we    r^-number    them 

there  is  in  Theory  and  seeming  necessity  when  they  come  before  us ;  as  if  such  a 

a  Something  there  which  remains  to  he  truism  as  that  could  ever  have  fallen 

limited  ;  a  Matrix  for  the  reception  of  the  from  the  lips  of  a  great  thinker ;  as  if 

Linear  Insertion.  "  If  she,"  Nature,  "  can  such  a  common-place  was  even  entitled 

place  before  us  '  thing,'  she  cannot  place  to  the  name  of  an  opinion.     A  theory 

before  us  a  or  o  Tie  thing.    So  said  Pytha-  which  professes  to  explain  how  things 

goras.    According  to  him,  it  is  Intelli-  become  intelligible  must    not    suppose 

gence    alone    which    contributes    a    to  that  they  are  intelligible  before  they  be- 


196 


THREE  STOEIES   OF  THE  TEMPLE. 


[Ch.  IV. 


lectual  Vision.  This  is  the  Elaborismus  of  the  Universe  sys- 
tematically represented  in  Thought.  (See,  in  the  Typical  Table, 
t.  49,  the  Parts  of  the  Table  which  stand  opposite  the  words 
Philosophy,  and  Science,  respectively.)  We  also  omit,  in  the 
first  instance,  the  significance  of  those  Clefs  which  are  derived 
from  the  Head-Ordinal-]S"umbers,  l^ ;  2^*^,  etc.  These  will  be 
introduced  subsequently  in  the  course  of  this  general  discus- 
sion of  the  subject,  (t.  282.) 

270.  It  is  the  latter  of  these  Two  Grand  Departments  of 
Being ;  Science  properly  so  considered;  the  Elaborismus  of 
the  Entire  Constitution  of  the  Universe  ; — and  this  only  in  its 
lowest  and  simplest  presentation,  like  the  Lower  Story  or 
Ground-Floor  of  an  Edifice — ^having  .three  Stories  or  Floors  ; — 
which  Spencer  has  so  appropriately  distributed,  (as  if,  how- 
ever, it  were  the  whole),  into  1.  The  Abstract -Concrete  ; 
2.  The  Abstract  ;  and  3.  The  Concrete  Grand  Depart- 


come  so.  If  a  man  undertakes  to  explain 
how  water  becomes  ice,  he  must  surely 
not  suppose  that  it  already  is  ice.  He 
must  date  from  some  anterior  condition 
of  the  water — ^its  fluidity,  for  instance. 
Yet  the  Pythagorean  theory  of  Number, 
as  the  ground  of  all  Intelligibility,  is 
usually  represented  in  this  absurd  light. 
Number,  by  which  '  thing '  becomes 
intelligible,  either  as  One  or  Many,  is 
believed  to  be  admitted  by  this  theory  to 
be  cleaving  to  'thing'  even  in  its  un- 
intelligible state.  Were  this  so  the  thing 
would  not  be  unintelligible,  and  there 
would  be  no  explanation  of  the  conver- 
sion of  the  Incogitable  (the  Anoetic)  into 
the  Cogitable  (the  Noetic),  the  very  point 
which  the  theory  professes  to  explicate. 
The  theory  may  be  imperfect,  but  it  is 
one  of  the  profoundest  speculations  of 
antiquity.  The  modern  interpretation 
has  emptied  it  of  all  significance."  (1). 
3.  This  purely  unintelligible  Substance 


of  Being — The  Unlimited — is  the  Reality 
or  Substance,  of  the  Philosophers,  exclud- 
ing, and  contrasted  with.  Limitation. 
When  made  to  exclude  every  difference, 
as  that  even  between  the  Something  and 
the  Nothing-Aspect  of  Being,  it  is  The 
Absolute  of  Naturo-Metaphysic.  Now 
it  might  seem,  and  indeed  does  seem,  to 
all  that  large  portion  of  mankind  who 
have  no  appetite  for  Metaphysics,  that 
this  confessedly  pure  Nonsense  as  the 
basis  of  all  Sense  or  Knowing,  might  as 
well  be  left  unattended  to.  To  this 
numerous  body  of  those  always  uninter- 
ested in  the  subject,  has  recently  been 
added  the  Positivist  School  of  Natural 
Philosophers,  some  of  whom  have  been 
life-time  devotees  to  Metaphysical  Phi- 
losophy, who  now  proclaim  that  Meta- 
physic  has,  by  pushing  investigations 
back  to  the  Absolute,  and  by  showing  its 
utter  Incomprehensibility,  convicted  itself 
of  futility,  and  that  it  is  therefore  effete^ 


(1)  Ferrier's  Institutes  of  Mctaph7sic. 


ch.  IV.]      spencee's  disteibution  of  the  sciences. 


197 


I 
I 


ments  of  Science,  c.  1.  These  I  have  elsewhere  denominated 
1.  The  Natueo-Absteact,  2.  The  Sciento-Absteact,  and 
3.  The  Conceete  Departments  respectively  (Str.  0).  The  First 
of  these  is  Abstract  in  the  sense  that  it  is  separated  or  divided 
from  the  Second  as  the  Second  is  from  it,  both  being  Element- 
ary ;  but  it  is  Concrete  in  its  character,  and  sympathizes  with 
the  True  Concrete,  or  Embodied  Substantial  World,  as  Chemis- 
try (Mass-Science)  coincides  with  Astronomy  (Body -Science) ; 


Conimenfari/  t,  270.  1.  The  following  Table  exhibits  Spencer's  funda- 
mental Distribution  of  the  Sciences,  subsequently  enlarged  in  detail  by  him,  but 
not  otherwise  varied.  I  have  simply  taken  the  freedom  to  invert  the  order 
of  it,  so  as  to  make  it  read  from  below  upward,  in  accordance  with  the  System 
of  the  present  work  (c.  3,  t.  15).  (To  restore  the  Natural  Order  completely, 
that  which  is  numbered  3,  would  be  brought  between  the  1  and  the  3).  (1). 

TABLE      1. 

{Sociology,  etc.,        | 
Psychology,  I   „ 

Geology,  Biology,   j 
Astronomy.  J 


SCIENCE  is 


that  which  treats  of  the 
Phenomena  themselves 


in  their 
.  Elements 


J  Abstract-  ( 
Concrete  -^ 
Science       ' 


that  which  treats  of    the  Forms  in  j 
which  Phenomena  are  known  to  us  { 


Abstract 

Science 


Mechanics, 
Physics, 
Chemistry,  etc. 

Logic  and 
Mathematics. 


1- 


It  will  be  perceived  that  there  are  reasons  for  transposing  the  Biology,  Psy- 
chology, Sociology,  etc.,  of  this  Table  to  the  higher  general 'department,  against 
which  stands  the  word  Anthropology,  in  the  Typical  Table  (t.  40).  It  will 
also  be  found,  as  we  proceed,  that  there  are  similar  reasons  for  regarding  Me- 
chanics proper  as  a  branch  of  Mathematics. 


and  hereafter  a  useless  pursuit — especially 
as  its  professed  object  has  been  to  pene- 
trate the  Substance  of  Being.  M.  Comte 
pronounced  this  condemnation  of  the 
Metaphysics  ex  cathedrd  ;  and  Mr.  Lewes, 
from  his  high  position  as  a  worthy  his- 
torian of  Philosophy,  reiterated  it,  and 
renounced  Philosophy  as  an  impossibility 
for  the  human  mind.  Nevertheless 
Philosophy  still  lives,  and  has  recently 


revived,  and  the  further  discussion  of  this 
very  question  of  The  Absolute  is  now 
occupying  intensely  many  of  the  very 
best  minds,  especially  in  England. 

4.  There  are  three  important  counter- 
statements  to  be  made  to  this  oflf-hand 
condemnation  of  Philosophy.  1.  Men 
often  find,  by  prosecuting  a  search  in- 
tensely, something  else  of  value,  different 
from  that  which  they  were  more  speci- 


(1)  The  Classificatioa  of  the  Sciences,  by  Herbert  Spencer,  p.  6. 


108  USE  OF  EXPONENTS  OR  INDICES.  [Ch.  FV'. 

both  as  contrasted  with  Mathematics  (Abstract  Form-Science) ; 
or  as  One,  an  Odd  Number,  coincides  with  Three,  an  Odd 
Number,  both  as  contrasted  with  the  intermediate  Even 
Number,  Two. 

271.  As  the  Clef  1 ;  2  is  the  Indicator  of  the  whole  Scientific 
Domain  ;  and  as  this  numerical  formula  is  an  abridgment 
merely  of  1 ;  2  ;  3,  the  First  Heads  of  Cardinal  Numeration 
(t.  201),  it  results  that  1,  2,  and  3  singly  are  the  proper  Clefs 
of  the  Three  Sub-Departments  of  this  Grand  Domain ;  but,  as 
these  three  Figures,  standing  undistinguished  by  any  other 
sign,  might  often  be  confounded  with  some  one  of  the  numer- 
ous other  non-technical  uses  of  the  same  figures,  it  is  better 
that  they  be  discriminated  as  Clef  1 ;  Clef  2  ;  Clef  3,  respect- 
ively; or,  otherwise,  as  (1.),  (2.),  (3.).  This  latter  method 
may  be  regarded  as  indicating  a  sort  of  First  Power  or  Degree 
of  the  Value  of  the  Number ;  an  indication  which,  in  Ordinary 
Mathematics,  is  unnecessary ;  any  figure  there,  which  is  not 
raised  to  the  2"''  or  S'*^,  or  ti}^  Power,  being  regarded  as,  of 
course,  pertaining  to  the  first. 


fically  looking  for.  This  has  been  the  occur  to,  though  I  have  not  seen  them 
case  with  the  Metaphysicians,  who,  if  put  by,  any  one.  The  remaining  one 
they  have  not  intelligently  cognized  The  would  not  be  apt  to  suggest  itself,  ex- 
Unintelligible,  Have,  while  seeking  to  cept  from  a  knowledge  of  Universol- 
do  so,  incidentally  discovered  and  estab-  ogy.  It  affects  this  very  question  of  the 
lished  Principles  of  untold  value,  which  Absolute,  and  its  influence  over  the  Act- 
lie  at  the  bottom  of  the  best  efforts  to  ual  and  the  Cognizable  Constitution  of 
master  Positive  Science,  that  of  M.Comte  Being,  thus:  3.  While  the  Absoluto- 
included.  2.  A  Negative  Result  is  often  Absolute  of  Philosophy,  as  above  defined, 
no  less  valuable  than  a  Positive  One;  is,  indeed,  utterly  unintelligible,  yet, 
and  in  this  case,  to  discover  and  clearly  upon  further  reflection,  it  is  no  more  so 
demonstrate  the  Limits  upon  the  Pos-  than  any  other  mere  Aspect  or  Ideal  Ele- 
»ibUity  of  Knowing,  is  itself  an  immense  ment  of  Being,  when  as  rigorous  an  ab- 
and  indispensable  contribution  to  the  straction  should  be  insisted  on.  The  mis- 
Positive  Knowledge  of  mankind.  How  take  consists  in  treating  an  aspect  as  if  it 
has  the  Positivist  come  to  know  the  were  an  entity,  as  if  we  were  intent  upon 
limits  of  his  own ,  legitimate  field  of  in-  grasping  the  Whiteness  of  the  Snow 
quiry,  except  through  these  very  investi-  apart  from  the  Snow.  Or,  to  state  it  other- 
gations?  These  two  statements  belong  wise,  since  DuiSM  is  ZmzV  (Tab.  1,  c.  1, 
to  what  may  be  called  the  ordinary  de-  t.  226),  the  Unlimited,  the  Infinite,  the 
fence  of  the  Metaphysicians,  which  might  Substance,  is  Unismal,  and  the  effort  to 


Cn.  IV.]         EXACTOLOGY  !  ABSTRACTOLOGY.  199 


273.  Clef  1,  or  (1 . ),  then  denotes,  in  strict  accordance  with 
this  Analysis  of  the  subject,  what  Spencer  denominates  The 
Absteact-Cois'crete  Department  of  Science.  Of  this  the 
Typical  Science  is  Chemistry,  which  treats  of  Substaivtce  in 
the  concrete  sense,  that  is  to  say,  of  the  Stnff  or  Materials  of 
Being.  More  largely,  this  Department  of  Conceptions  is  repre- 
sented by  the  Bricks  and  Stones,  and  Wood  and  Mortar,  of 
which  an  Edifice  is  constructed,  whether  considered  in  their 
Chemical,  or  in  any  other  of  their  merely  Massive  Aspects ; 
that  is  to  say,  as  the  Substances  or  Materials  at  the  command 
of  the  Builder,  and  which  are  to  enter,  or  have  entered,  into 
the  Construction.  This  extends  to  their  Physical  Properties 
(Physics),  and  to  their  Laws  of  (Internal)  Force  or  Action 
(Endo-Mechanics,  Thermotics). 

273.  Clef  2,  or  (2 . ),  then  denotes  what  Spencer  denominates 
The  Abstract  (and  what  I  denominate  the  Sciento- Abstract) 
Department  of  the  Total  Domains  of  Science  (Exactology), 
the  Typical  Sub-Science  of  which  is  The  Mathematics,  and 
especially  Geometry^  including,  as  it  were,  the  Form  or  Shape 


cognize  the  Absolute  is  a  mental  eflfort  difference  between  the  Absolute  Aspect 
completely  to  Abstract  Unism  from  Du-  and  the  Relative  Aspect  of  Being — both 
ISM,  which  by  The  Inexpugnaeility  alike  unthinkable  in  themselves,  or  in 
OF  Prlme  Elements  (t.  226)  it  is  im-  Pure  Abstraction  from  the  other.  It  is 
possible  to  do.  But  what  cannot  be  precisely  as,  when  Philosophy  pronounces 
done  completely,  or  "  absolutely,"  can  be  that  there  is  no  Matter  in  the  Universe 
done  proximately,  or  in  degree.  Certain  cognizable  by  us,  and  that  all  is  Mind, 
things  are  more  Unismal,  and  certain  or  the  Phenomenality  of  Mind,  this  Phe- 
other  things  more  Duismal  in  the  Actual  nomenality  undergoes  at  once  a  Subdivi- 
and  Intelligible  Constitution  of  Things  ;  sion  into  a  Matteroid  and  a  Mentoid 
and  it  now  appears  that  whatever  is  in  Phenomenality,  which  immediately  rc- 
MERE  Preponde  ANCE  Unismal,  is,  for  place  what  we  sought  for  under  the  for- 
that  reason,  Absolutoid,  or  repetitive  mer  designations.  So,  under  this  Uni- 
of  the  Absolute  in  its  Unintelligible  Un-  versological  Analysis  and  showing,  The 
limitation,  which,  while  we  cannot  call  Absolute  re-enters  the  field  of  Thought 
it  a  constituted  One,  holds  a  predominant  and  claims  its  position  in  Positive  Sci- 
likeness  to  One :  and  that  whatever  is  ence,  no  less  than  in  Metaphysical  Specu- 
in  preponderance  Duismal  is  Relatoid.  lation — only  not  in  the  Absolute  Sense. 
Hence,  it  happens,  that  the  Actual  and  5.  All  of  the  preceding  discussion  re- 
Intelligible  Universe  takes  its  most  fun-  lates  to  The  Absolute  as  understood  by 
damental  Discrimination  from  this  very  the  older  Metaphysics — prior  to  Hegel  and 


200     CENTEE  AND  PEEIPHEKY  ;   FOCUS,  BODY,  ADJUNCTS.  [Ch.  IV. 

of  tlie  Edifice,  and  so  its  Exact  Arcliitectural  Outlay  or  Plan. 
This  subsumes  Logic  and  Analogic  as  the  Metaphysical  Bases 
on  which  the  Mathematics,  (themselves  Physicoid)  rest. 

274.  Clef  3,  or  (3.)?  then  denotes  The  (proper)  Gonceete  De- 
partment of  Science ;  Cosmology  in  its  Elaborated  perfection, 
the  Tfjpe  of  which  is  the  Science  of  Astronomy.  This  includes 
our  fully  embodied  conceptions,  all  Bodies  properly  so-called, 
those  bodies  which  we  inspect  with  reference  to  their  Artistic 
Combination  of  Parts  and  Movements,  as  especially  the  Plan- 
ets Combined  and  Functionating  in  the  Solar  System,  like  the 
Limbs  and  Organs  in  the  Human  Body,  or  the  Members  of 
Society  as  an  Organismus.  This  accords  with  the  Central-and- 
Peripheric  Actual  Embodiment  of  an  Edifice  ;  as  of  a  Temple, 
for  example,  in  which  the  Altar  as  the  Centre-piece  corresponds 
with  the  Sun-Centre  as  Focus  (Lat.  fire-place)  of  the  Solar 
System,  and  the  Extensions  of  the  Edifice  in  various  directions, 
\vith  the  Limbs  or  Quarters  of  the  Sun ;  and  finally,  the  out- 
lying or  Adjunct  Edifices  and  tJieir  Adjuncts,  with  the  Planets 
and  their  Satellites.     (Certain  secondary  views  of  this  Bepart- 


Ferriei , — who  sought  to  find  some  segre-  mal,  not  Arbitrismal  (Unismal),  nor  Corn- 
gated  Element  of  Being  to  which  they  posite  (Trinismal).  Ferrier's  Trinismal 
could  appropriately  attach  the  Absolute  Doctrine  of  the  Absolute  v,-ill  be  further 
character.  That  was  what  we  may  now  discussed  at  another  point,  (a.  26,  t.  267). 
characterize  as  the  Unismal  Doctrine  of  6.  The  question  of  the  Absolute  passca 
the  Absolute.  Ferrier  brings  forward  over  from  Philosophy  into  Theology,  and 
and  demonstrates  the  proposition  that  seriously  affects  that  whole  Domain  as 
the  Only  Conceivable  Absolate  is  Being  in  well  as  Logic  itself,  or  the  possibility  of 
its  Actuality,  as  a  Complex  of  Antithet-  sound  reasoning.  In  what  sense  shall  it 
ical  Elements.  This  we  may  call  the  be  held  that  God  is  absolute?  What  is 
Trinismal  Aspect  of  the  doctrine.  This  the  Criterion  of  Truth  even  in  an  ordi- 
he  has  done  in  the  Institutes.  But  when  nary  argument?  J.  Stuart  Mill,  in  criti- 
Fcrrier  distinguishes  two  kinds  of  Ab-  cizing  Sir  Wm,  Hamilton  against  Cousin 
stract  Truth,  and  calls  one  of  them  Ab-  on  the  subject  of  the  Absolute,  has  the 
solute,  on  the  ground  that  it  is  Universal  following : 

and  Necessary,  as  in  his  History  of  Greek  7.   "If   we  are  told,    therefore,  that 

Philosophy,  he  is  then  using  the  term  Ab-  there  is  some  One  Being  wlvo  is  or  which 

solute  in  an  intermediate  sense,  and  deliv-  is  The   Absolute, — not  something    ahso- 

ering  the  Duismal  Doctrine  of  the  Abso-  luie,  but  the  Absolute  itself,— the  proposL 

lute — (Hegelian) :  an  Absolute  which  at-  tion  can  be  understood  in  no  other  sense 

taohes  to  Law  and  not  to  Entity ;  Logicis-  than  that  the  supposed  Being  possesses 


Cn.  IV.]  DIAGEAMMATICAL  FACILITY.  201 

ment  are,  however,  fully  represented  by  the  panels  or  inter- 
spaces within  the  Linear  Plan  of  the  Edifice,  which  is  other- 
wise a  hare  Skeleton  or  Ideal  Framework  of  Points  and  Lines 
representing  Abstractology  as  such.) 

275.  It  is  obvious,  when  pointed  out,  that,  of  these  three 
Departments  of  Conceptional  Being,  the  First  (1.)  could  not  be 
exhibited,  with  any  perfection,  diagrammatically^  or  by  a 
picture  or  diagram  of  the  House  or  Edifice  in  which  they  are 
contained ;  and  that  the  Third  (3.)  can  be  so  exhibited  only 
very  imperfectly,  except  by  the  aid  of  Color,  the  use  of  which 
belongs  rather  to  Art  than  to  Science.  It  is  equally  obviouB, 
on  the  other  hand,  that  the  Second  of  these  Depaitments  (2.) 
is,  on  the  contrary,  especially  well  adapted  to  the  purposes  of 
Diagrammatic  exposition  and  illustration.  All  the  Strictly 
Geometrical  aspects  of  an  Edifice,  the  Plans,  or  Formal  Bohe- 
mata  t>f  the  building,  can  be  strikingly  exhibited  in  this 
manner ;  and  within  the  Spaces  of  these  Plans  there  is  an  echo 
of  the  two  Departments  which  cannot  be  so  directly  repre- 
sented. (1.)  and  (3.)* 


I 


in  absolute  completeness  all  the  predi-  Undoubtedly ;  and  it  is  therefore  neces- 

cates ;  is  absolutely  good  and  absolutely  sary  to  admit,  either  that  there  is  no 

bad,  absolutely  wise  and  absolutely  stu-  absolute  Being,  or  that  the    law,   that 

pid;  and  so  forth.     The  conception  of  contradictory  propositions  cannot   both 

such  [a  Being,  I  will  not  say  of  such  a  be  true,  does  not  apply  to  the  Absolute. 

God,  is  worse  than  a  *  fasciculus  of  nega-  Hegel  chose  the  latter  side  of  the  alter- 

tions ;'  it  is  a  fasciculus  of  contradictions ;  native ;  and  by  this,  among  other  things, 

and  our  author  might  have  spared  him-  has  fairly  earned  the  honor  which  will 

self  the  trouble  of  proving  a  thing  to  be  probably  be  awarded  to  him  by  posterity, 

unknowable,  which  cannot  be  spoken  of  of  having  logically  extinguished   Tran- 

but  in  words  implying  the  impossibility  scendental  Metaphysics  by  a  series  of 

of  its  existence.     To  insist  on  such  a  reductionea  ad  absurdissimum. 
truism  is  not  superfluous,  for  there  have        8.  "  What  I  have  said  of  the  Absolute 

been  philosophers  who  saw    that    this  is  true,  mutatis  mutandis,  of  the  Infinite, 

must  be  the  meaning  of  *  The  Absolute,*  This  also  is  a  phrase  of  no  meaning,  ex- 

and  yet  accepted  it  as  a  reality.     '  What  cept  in  reference  to  some  particular  pre- 

klnd  of  an  Absolute  Being  is  that,'  asked  dicate  ;    it    must  moan  the  Infinite  in 

Hegel,  *  which  does  not  contain  in  itself  something — as  in  size,  in  duration,  or  in 

all  that  is  actual,  even  E  vil  included  ?'  (1).  power.    But  an  abstract  Infinite,  a  Being 


(1)  Quoted  by  Mr,  Maneel,  "  The  Limits  of  Religious  Thousbt,"  p.  30. 

21 


202  EE-EEPKESENTATION.  [Ch.  IV. 

276.  Eecurring,  then,  to  the  idea  of  a  Temple  or  Edifice  of 
the  Sciences,  it  will  be  perceived  that  (1 . )  and  (3  . )  must  be 
omitted  from  the  direct  or  immediate  representation ;  although, 
by  virtue  of  the  Principle  of  our  Science,  which  is  echo  or  Ana- 
logy, they  too,  together  with  all  of  their  Subdivisions  down  to 
the  minutest,  may,  and  do,  find  a  Secondary  or  Echoing,  that  is 
to  say,  an  Analogical  Representation  (a  Be-representation) 
within  the  Diagram — elsewhere  exhibited — of  Science  as  a 
House  or  Intellectual  Dwelling-place  for  Man. 

277.  It  is  obvious,  also,  that  we  have  not  as  yet  arrived  at 
anything  which  is  strictly  analogous  with  the  Mathematical 
Powers,  as  the  Square,  the  Cube,  etc.  ;  not  analogous  at  all, 
indeed,  except  through  a  succession  of  repetitions,  or  echoes, 
of  Analogy.  That  precise  Analogy  must  be  sought  for  within 
the  Exactological  Domain,  ( 2  • )  exclusively,  of  which  the 
Three  Sub-Keys  or  Clefs  are  (2.)  1 : ,  (2.)  2  : ,  and  (2.)  3*: ,  res- 
pectively. These  then  denote,  consequently,  1.  Logic  ( 2.)  1  • ; 
2.  Ais^ALOGic  ( 2.)  2  : ;  and  3.  Mathematics  (2.)  3  :      The  Co- 


not  merely  infinite  in  one  or  in  several  10  "  We  have  seen  his  principal  argu- 
attributes,  but  which  is  '  The  Infinite'  ment,  the  one  on  which  he  substantiaDy 
itself,  must  be  not  only  infinite  in  great-  relies.  It  is,  that  the  Infinite  and  the 
ness,  but  also  in  littleness :  its  duration  Absolute  are  unknowable  because  in 
is  not  only  infinitely  long,  but  infinitely  conceivable  :  because  the  only  notions 
short ;  it  is  not  only  infinitely  awful,  but  we  can  have  of  them  are  purely  negative. 
infinitely  contemptible ;  it  is  the  same  If  he  is  right  in  his  antecedent,  the  con- 
mass  of  contradictions  as  its  companion  sequent  follows.  A  conception  made  up 
'  The  Absolute.'  There  is  no  need  to  of  negations  is  a  conception  of  Nothing. 
prove  that  neither  of  them  is  knowable,  It  is  not  a  conception  at  all,  or  is  a  con- 
since,  if  the  universal  law  of  Belief  is  of  ception,  by  the  fact  of  its  being  a  concep- 
objective  validity,  neither  of  them  exists,  tion  of  something  infinite,  reduced  to  a 
9.  "It  is  these  unmeaning  abstrac-  negation.  This  is  quite  true  of  the  sense- 
tions,  however,  these  muddles  of  self-  less  abstraction  *  The  Infinite' ;  that,  in- 
contradiction,  which  alone  our  author  deed,  is  purely  negative,  being  formed 
has  proved  against  Cousin  and  others,  to  by  excluding  from  the  concrete  concep- 
be  unknowable.  He  has  shown,  without  tions  classed  under  it,  all  their  positive 
difficalty,  that  we  cannot  know  '  The  elements  ;"  and  so  on.  (1). 
Infinite'  or  '  The  Absolute.'  He  has  not  H.  Mill  here  assumes  that  whatsoever 
shown  that  we  cannot  know  a  concrete  is  a  "  fasciculus  of  contradictions,"  is 
reality  as  Infinite  or  as  Absolute.  "  impossible  to  exist  '    Now  I  venture 


(1)  Examination  of  Sir  Wm.  Hamilton's  Philosophy,  by  J  Stuart  Mill,  vol.  I.,  pp  60-62. 


ch.  iv.]  punctuation  of  clefs.  203 

Ion,  (Semicolon,  or  Comma,)  refers  to  those  Echoing  Subdivi- 
sions, respectively,  of  (1 .)  and  (3.)?  which  are  of  similar  Rank. 
For  example,  ( 2  • )  2  :  means  Analogic,  as  the  middle  depart- 
ment of  Exactology  or  Abstractology  (2 . ) .  The  middle  depart- 
ment of  Abstract-Concretology  will  then  be  represented  by 
(1 . )  2 :,  and  the  middle  department  of  Concretology,  by  (3. )  2  ' 
K  these  Echoes  are  to  be  excluded,  and  Analogic  solely,  as  the 
middle  department  of  (2 . )  is  intended,  the  2  •  is  included  in 
parenthesis,  and  prefixed,  as  has  been  done  above,  and  in  ac- 
cordance with  the  system  of  Pre-clefs  explained  in  what  follows. 
278.  In  other  words,  all  the  Subdivisions  of  Exact  Science 
in  the  Typical  Table,  t.  40,  fall  within  the  Key  (2  • )  j  ^^^  ^s 
there  is,  in  accordance  with  what  is  above  stated  (t.  275),  an 
echoing  Division  less  prominent,  but  real  and  traceable,  (when- 
ever the  occasion  arises  to  go  there),  within  the  (1 . )  and  the 
(3.))  it  follows  that  it  will  be  convenient  and  appropriate, 
when  these  Clefs  (1.)  and  (3.)  are  under  consideration,  to 
denote  their  several  Sub-domains  specifically,  as  follows, 
(l.)l:  (l.)2:  (l.)3:-(3.)l:  (3.)2:  (3.)3:  The 
Portion*  of  the  Notation  contained  in  the  Parenthesis  is  then  a 


to  affirm, along  with  Hegel,  just  tlie  con-  of  Contradiction  itself,  that  from  which 

trary,  namely,  that  whatsoever  exists,  we  derive  all  our  ideas  of  contradiction, 

exists  under  this  precise  condition,  that  is  the  difference  between  the  Something 

of  being  a  "  fasciculus  of  contradictions,"  and  the  Nothing ;  between  the  Positive 

— that  such  is,  in  fine,  the  characteristic  and  the  Negative ;  between  the  "  Eternal 

and  inevitable  Law  of  all  Being  and  all  Tea"  and  the  "  Eternal  Nay ;"    of  the 

Existence  whatsoever.  Union  and  Reconciliation  of  which  with- 

12.  Ahsurdissima  as  this  proposition  out  the  Destruction  of  their  difference 

may  seem,  I  cite  Mill  himself,  six  pages  nevertheless.  All  Actual  Existence  is  com- 

further  on,  to  illustrate  it.    He  says :  pounded.   And  yet  the  basis  of  all  sound, 

"  Again,   even  if  we   concede  that  a  of  all  axiomatic  reasoning  is  that :   Of 

thing  cannot  be    known  at  all  unless  two  Contradictions  both  cannot  be  true 

known  as  plural,  does  it  follow  that  it  (called  the  Law  of  Contradiction).  What 

cannot  be  known  as  plural,  because  it  is  then  is  the  reconciliation  between  these 

also  One  ?    Since  when  have  the  One  and  two  Contradictory  Statements  ?    Simply 

the  Many  been  incompatible  things,  in-  this :   That  any  two  terms  of  a  Contra- 

stead  of  different  aspects  of  the  same  diction,  in  Pure  Ideal  Abstraction  from 

thing ;"  in  PoLAR  Antagonism,  we  may  each  other,  are  mutually  incompatible,  and 

add,  or  in  other  words,  in  utter  contra-  that  the  Admission  of  the  one  positively 

diction  to  each  other.    So,  the  very  type  inhibits  the  Admission  of  the  other  ;  but 


204 


SPENCERIAN  DOMAIIf. 


[Ch.  IV. 


Special  Key  or  Pre-clef  to  the  remaining  portion ;  and  must 
be  changed  when  the  echoing  distribution  of  other  Domains  is 
in  question.  For  example,  if  the  popular  Subdivision  of  the 
Concrete  World  into  Minerals,  Vegetables,  and  Animals  be 
accepted  as  sufficiently  accurate,  scientifically,  (3  . )  1  •  will 
denote  the  Mineral  Kingdom ;  (3 . )  2  :  the  Vegetable  King- 
dom, etc.  The  1 :  or  2 :  or  3  :  without  any  Parenthetical  Pre- 
fix, would  then  denote  all  the  Corresponding  Subdivisions  of 
EACH  of  the  three  larger  Divisions  of  the  whole  Scientific 
Domain — that  is  to  say,  they  would  go  round  the  Circle. 
They  are  restrained  to  a  particular  one  of  these  Divisions  by 
the  Appropriate  Pre-clef.  The  Table  below  exhibits  the 
Standard  Distribution  of  this  view  of  the  Sciences,    c.  1. 


I 

o 

O 
"^ 

l-H 

o 
m 


TABLE    15. 

FUNDAMENTAL    EXPOSITION. 

3.  Stabliology  (3 . )  3 


OONCRETOL- 
OGY,  (3  .  ) 

(Corporology). 


Abstkactol- 

OGY,   (2  ») 


TTranology 
2.  Classiology   (3 . )  3 :  \  Meteorology 
Tellurology 


'1 


3  .  2  :  3>-d  ; 

8.2:2^'!; 
(3.2:)  l«t; 


1.  Regnology     (3  . )  1 : 

'  3.  Mathematics  (2 . )  3 

2.  Analogic        (2.) 2 
L 1.  Logic  (2 . )  1 


Animalogy  (Zoology)  (3 . )  1: )  3^"^ ; 
Vegetalogy (Botany)  (3.  )l:)2°<i; 
Mineralogy  (3 . )  1  0 1^ ; 


Sequences(Conclusions)  (SOIOS""^ ; 
Minor  Premises  (2  . )  1 : )  2°<* ; 
Major  Premises         (2 . )  1 : )  1^* » 


Abstract-Concretology 


(  3  Mechanics,  (1  . )  3 

,    (1  . )       ]  2  Physics,        (1  . )  2 

( 1  Chemistry    (1  .  )  1 


that  all  such  Pure  Ideal  Abstraction  is  Actual  Existence  is  the  reconciliation, 

purely  Ideal,   and    nowhere    exists    in  in  fact,  of  these  same  Contradictories. 

Reality,  and  is  therefore  non-existent,  or  There  is  therefore,  the  same  inherently 

equal  to  Zero  (0) ;  while   the  very  con-  Contradictory  character  of  the  relation 

dition  of  the  Possihility  of  any  Real  or  between  all  Exact  Reasoning, — which  al- 


Ch.  IV.J 


ULTERIOR  DISTRIBUTION. 


2Go 


279.  Diagrams  wliicli  are  to  follow,  will  add  new  features 
of  Intelligibility  and  Lucidity  to  tlie  distribution  in  question, 
and  be  to  tlie  World  of  Science,  and  to  the  Science  of  the  Sci- 
ences, what  the  Map  of  the  World  or  the  entire  Atlas  is  to 
ordinary  Geography. 

280.  The  preceding  Table  is  susceptible  of  being  enlarged 
or  carried  out  in  detail  to  any  degree  of  Minuteness,  precisely 
(in  principle)  as  the  Map  of  the  World  is  expanded  and 
filled  in,  in  parts,  to  constitute  the  Maps  of  particular  Conti- 
nents, Countries,  Counties,  or  Townships,  even  down  to  the 
Garden-plot,  or  the  individual  Farm.  To  preserve,  however, 
the  Simplicity  appropriate  to  an  Elementary  Work,  knd  on 
account  of  the  less  prominence  of  other  parts  of  the  pre- 
ceding Table,  I  shall  do  no  more,  at  this  point,  than  to  ex- 
pand descriptively  the  Subdivisions  of  Abstractology  or 
Exactology  (The  Department  of  the  Abstract  Sciences),  upon 
one  of  its  Radii,  to  what  may  be  denominated  its  4*^  Attenua- 
tion, or  Power,  yielding  Algebra  as  a  Type  of  that  degree  of 


ways  assumes  the  Possibility  of  a  Pure 
Abstraction  of  Elements, — and  all  Actual- 
ity— wliicli  as  explicitly  denies  that  pos- 
sibility. How  then  shall  this  Ultimate 
Contradiction ;  that  between  all  Pure 
Ratiocination. (the  domain  of  all  scientific 
demonstrations)  and  all  Concrete  or  Act- 
ual Existence ;  or  what  is  the  same 
thing,  between  Reason  and  Sense,  find 
its  reconcOiation  ?  Why,  by  an  applica- 
tion still  in  this  last  strongliold  of  mys- 
tery, of  the  same  Principle,  namely  thus : 
That  the  Sense  and  the  Reason,  while 
they  are  the  two  Constituent  Elements 
of  Mind,  and  while  they  are,  in  Pure 
Ideal  Abstraction,  Absolute  Contradicto- 
ries, and  so  irreconcilably  antagonistic 
to  each  other, — are  never,  in  fact,  com- 
pletely abstracted  or  separated  from  each 
other,  but  are,  on  the  contrary,  Inex- 
pugnably  conjoined  in  their  Elementary 
Being,  as  manifested  in  any  least  item 
of  Mentation,  whether  then  called  Feel- 


ing or  Thought ;  and  hence  destined  to 
an  ulterior  Reconciliation  in  the  Uni- 
versal and  Elaborate  Constitution  of  all 
Things,  in  every  Domain. 

13.  But  let  us  test  this  statement  of 
Mr.  Mill  as  mere  matter  of  Abstract 
Reasoning.  Are  not  the  propositions,  A 
is  one,  and,  A  is  many,  as  direct  contra- 
dictories as  it  is  possible  to  state,  pro- 
vided only  that  the.  Oneness  and  the 
Manyness  be  taken  in  the  same  sense, 
conversely  ?  Would  Mr.  Mill's  tailor  be 
satisfied  with  Mill's  logic  if  Mr.  Mill 
should  attempt  to  prove  to  him  that  one 
povmd  sterling  is  at  the  same  time  fifty 
pounds  sterling,  or  many  pounds  sterling 
in  any  degree  whatsoever  ? 

14.  If,  therefore.  Oneness  and  Manyness 
are  not  incompatible  predicates,  it  is  only 
because  they  are  taken  in  difi^erent  as- 
pects or  senses.  It  is  because  we  mean 
that  A  is  one  in  one  aspect  or  sense,  and, 
at  the  same  time,  that  A  is  many  in  a 


206    '  SECOINO)  POWER  OF  EXACTOLOGY.  [Ch.  IV. 

Subdivision,  adding  some  general  views  of  other  "branclies  and 
of  the  totality  of  the  subject. 

281.  The  Second  Attenuation,  or  Power  of  Abstractology,.  fur- 
nishes, as  we  have  seen,  1.  Logic,  {2.)1:\2.  Analogic,  (2.)  2 : ; 
and  3.  Mathematics,  (2.)  3 : .  It  is  the  Mathematical  branch 
which  we  will  now  submit  to  a  further  division,  thus: 
1.  Arithmetic,  (2.)3 : )  1 ;  2.  Geometey,  (2.)  3  0  2  ;  and  3. 
Analysis,  (2.)3:)3;  We  will  now  choose  Analysis,  (2. )3:)3; 
as  the  branch  to  be  further  subdivided,  as  follows :  1.  Alge- 
bra, (2.)3: )  3 ;)  1,  2.  Differential  and  Integral  Calcu- 
lus, (2.)  3  0  3 ;)  2,  (For  this  splitting  of  the  Second  Term  of 
the  Trigrade  Scale  into  Two,  see  Text  000 ).  3.  The  Calcu- 
lus OF  Variations,  ( 2 .) 3 : ) 3  ; )  3,  (Abridged  thus  2)  3)  3)  3. 

282.  We  now  recur  to  the  Clef  1"* ;  2"*^.  This  denotes  the 
Ordinal  Series  of  Numbers  and  all  that  is  analogous  with  that 
Series  of  Numhers  in  the  Constitution  of  the  Universe.  It  is 
an  Abridgment  of  V^ ;  2°^ ;  3'^  as  1  ;  2  is  so  of  1 ;  2 ;  3  (t.  271). 
The  Clefs  have,  as  we  have  seen,  broader  and  narrower  appli- 
cations,  according   to  the  Punctuation  which  accompanies 


different    aspect   or    sense.      Returning  indeed,  incompatible ;  and  it  is  this  only 

tlien  to  liis  criticism  of  Sir  Wm.  Hamil-  whicli  is  rightly  meant  by  the  Law  that 

ton's  conception  of  The  Absolute,  and  contradictory  propositions  cannot  both 

allowing  the  same  license  of  interpret-  be  true.     Short  of  this  absolute  Limit, 

ing  the  contradictions,  wherein  is  the  contradictions  in  terms,  contradictions  in 

difficulty  ?  Why  may  we  not  then  affirm,  aspect  or  appearance,  relative  contradic- 

— 80  far  as  the  condstcncy  of  t?ie  state-  tions  of  all  sorts  fasciculated  around  an 

ment  is  concerned,— rih&t  the  same  Being  ideal  and  quasi-inconceivable  substance, 

is  absolutely  good  and  absolutely  bad,  or  are  the  Basic  Norm  or  Type  of  Existence 

absolutely  wise  and  absolutely  stupid,  and  Being,  universally. 

etc.  ;  that  is  to  say,  absolutely  good  in  15.  By  affirming  then  that  all  exist- 

one  aspect,  or  measured  by  one  standard,  ence  is  a  "  fasciculus  of  contradictions,"  I 

and  absolutely  bad  in  another  aspect,  or  mean,  of  course,  contradictions  in  terms, 

measured  by  another  standard  ?    Since  and  contradictions  in  aspect,  precisely  as 

when,  I  might  ask,  have  such  proposi-  oneness  and  manyness,  may  be  compati- 

tions  been  deemed  incompatible?      So  ble  (Mr.  Mill  even  assenting) :  whUe  yet, 

of  the  ideas,  infinitely  great,  infinitely  if  they  were  meant  in  absolutely  iden- 

small,  etc.     The  co-existence  of  two  pre-  tical  senses,   conversely,   nothing  could 

dications  absolutely  contradictory,  that  be  more  contradictory.    I  mean,  in  fine, 

is  to  say,  affirming  and  denying  the  same  precisely  and  as  the  type  of  all  other  re- 

&ttnh-ate  in  precisely  the  same  sense,  is,  concUdble    contradictions:    that    every 


Ch.  IV.] 


DISCUSSION  OF  CLEFS. 


207 


them.  (t.  277).  But  tlie  1 ;  2,  1  ;  0,  1"  ;  2"^  etc.^  occur  most 
naturally  when  the  scope  of  the  Clef  is  somewhat  indifferent. 
Specifically  they  denote  the  medium  range  of  Scientific  dis- 
criminations of  which  the  difference  between  Aritlimetic 
and  Geometry  is  the  example ;  but,  in  the  generalized  or  in- 
different sense  now  referred  to,  1 ;  2  is  more  apt  to  be  used 
representatively  for  the  varied  range  of  the  Special  Sciences 
than  1 . 2,  which  more  formally  denotes  the  utmost  breadth  of 
scope,  and  might,  on  the  other  hand,  be  regarded  as  exclud- 
ing, in  a  sense,  the  minor  views  (as  1 ,  2  for  example),  whereas 
1  ;  2  is  Pivotal  or  Mediatorial  between  the  broadest  and  the 
narrowest  discriminations,  and  so  alike  representational  of 
them  all.  The  Clefs  1 ;  2,  1^' ;  2°^  1  ;  0  predominate,  there- 
fore, when  there  is  no  special  reason  for  deviating  from  this 
form  of  the  Clefs.  Tlie  1 . 2  for  (1 . )  (2 . )  (3 . )  denotes  specifi- 
cally the  Spencerian  Distribution  of  the  Sciences  which  is  re- 
stricted to  their  Cosmical  or  Basic  Development.  They  are  to  be 
understood  as  meaning  (1 .)  1'* :  etc.  For  Pneumatology  and 
Anthropology  the  2°*^ :  and  3"* :  must  be  written  ;  but  it  is  im- 


tliing  is,  in  one  aspect,  One,  and,  in  an- 
other aspect,  Many — Unismal  and  Duis- 
mal  respectively, 

16.  What  then  is  Hamilton's,  or  more 
generally,  the  Transcendental  conception 
of  the  Absolute  ?  It  is  no  other  than  the 
Unismal  Aspect  of  Being :  as  the  Rela- 
tive is  the  Duismal.  The  whole  "  mud- 
dle" results,  with  them,  and  equally  so, 
with  their  critics,  from  confusing,  instead 
of  distinguishing  and  keeping  distinct, 
the  Abstract  and  the  Concrete  concep- 
tions respectively,  both  of  which  are  alike 
important,  but  belonging  to  entirely  dif- 
ferent orders  of  investigation ;  from,  on 
the  one  hand,  in  other  words,  treating 
and  endeavoring  to  conceive  mere  As- 
pects as  if  they  were  things,  and,  on  the 
other  hand,  from  discarding  the  mere 
Aspects  altogether,  as  "  senseless  abstrac- 


tions," because,  as  mere  aspects,  they  are 
not,  and  cannot  be  conceived  of  as  things. 
These  are  the  two  standard  blunders  at 
this  day  of  Philosophy.  There  is  no  in. 
Buperable  difficulty  in  reconciling  contra- 
dictory Aspects  of  the  same  thing,  so 
soon  as  we  understand  that  it  is  the 
aspects  of  the  subject  merely  with  which 
we  are  engaged. 

17.  "  Sir  Wm.  Hamilton,"  Mill  con- 
tinues to  say,  "  surely  does  not  mean  by 
Absolute  Unity,  an  indivisible  Unit ;  the 
minimum,  instead  of  the  maximum,  of 
Being.  He  must  mean,  as  M.  Cousin 
certainly  means,  an  Absolute  Whole  ; 
the  Whole  which  comprehends  all  things. 
If  this  be  so,  does  not  this  whole  not 
only  admit  of,  but  necessitate,  the  sup- 
position of  parts  ?  Is  not  a  Unity  which 
comprehends  every  thing  ex  m  termini 


(1)  Examination  of  Sir  Wm.  Hamilton's  Philosophy,  Vol.  I,  p.  67. 


I 


208  LENGTH  OR  HEIGHT  ANALOGOUS  WITH  TIME.      [Ch.  IV. 

plied  liere,  this  Basic  Domain  being  tlie  Usual  or  Ordinary 
one.  (t.  284,  285). 

283.  Strictly  speaking,  tlie  Clef  T^ ;  2^%  as  a  Domain  by 
itself,  that  is  to  say,  when  neither  having,  nor  implying,  any 
Parenthetical  Prefix,  denotes  Careees  of  Progression  in  Time; 
Progressive  or  Regressive,  as  the  case  may  be ;— in  other 
words,  Movement  as  contrasted  with  Existence  (t.  143)  ;  the 
Motismns  as  contrasted  with  the  Statismus  (c.  21,  t.  503) ;  in  a 
word,  Ordinology  as  contrasted  with  Cardinology  (t.  155). 

284.  But  within  the  proper  Domain  of  Existence  or  the  Statis- 
mus of  Being,  there  is,  nevertheless,  a  peculiar  variety  of 
Development  which  repeats,  within  this  Domain,  the  whole 
of  the  Motismus  as  an  outlying  independent  Domain  of  Aspect 
or  Consideration.  This  happens  in  respect  to  Space,  or 
Organization  in  Space,  when  this  is  elongated,  or  extended 
in  a  single  direction, — Time-wise — as  especially  in  the  direction 
of  Height ;  the  Tallness,  for  example,  of  a  House,  or  of  the 
Individual  Human  Figure. 


known  as  a  plurality,  and  the  most  plu-  just  complained  of  the  Metaphysicians 

ral  of  all  pluralities,  plural  in  an  unsur-  for  not  doing  ;  that  is  to  say,  they  would 

passable  degree  ?    If  there  is  any  mean-  be  talking  of  Concrete  embodiments  of 

ing  in  the  words,  must  not   Absolute  Existence,  and  not  of  the  Abstract  Prin- 

Unity  be  Absolute  Plurality  likewise  ?  ciples  or  Aspects  of  Being  as  rendered  by 

There  is  no  escape  from  the  Alternative :  an    ultimate    Metaphysical    Analysis  — 

The  Absolute  either  means  a  single  atom  which  last  is  the  true  domain  of  the 

or  monad,  or  it  means  Plurality  in  the  Transcendental    Logic.      It    is,    indeed, 

extreme  degree."  certain  that  this  class  of  philosophers 

18.  But  neither  Hamilton  nor  Cousin  have  not  always  perceived  this,  and  that 

mean  at  all  either  of  the  ideas  here  as-  they  mix  Abstract  and  Concrete  ideas 

signed  to  them;   or  rather,  perhaps,  I  unduly  together,  or  try  hopelessly    to 

should  say,  they  would  not  mean  either  construe  literally  the  reasonings  of  the 

of  them,  if  they  were  quite  clear   as  to  one  into  the  terms  of  the  other,  which 

what  they,  as  Transcendental  Philosoph-  is  like  attempting  to  discover  the  rigor- 

ers,  should  mean.  If  they  did  mean  either  ous  exactitudes  of  Mathematics  in  the 

the  minimum  or  the  maximum  of  Be-  actual  products  of  Nature, 

ing,  the  single  least  atom  or  the  whole  19.  What,  then,  in  the  proper  abstract 

which  comprehends  all  things,  they  would  sense,  and  within    the  Transcendental 

be  doing  what  Mr.  Mill,  predominantly  Domain,  do  they  mean,  or  should  they 

Echosophical    in    his    order    of    mind,  mean,  by  the  Absolute  ?    Not,  as  I  have 

would  be  likely  to  do,  and  what  he  has  said,  the  single  "  monad"  or  "  atom,"  nor 


Ch.  IV.]  DEGEEES   OF  ALTITUDE.  209 

285.  There  is,  in  accordance  with  this  statement,  a  Cross- 
division  of  the  Whole  Science- World  accompanying  that 
which  is  furnished  by  Spencer ;  one  in  accordance  with 
which  the  whole  Map  of  the  Earth,  speaking  analogically, 
is  but  one  Degree  in  a  Trigrade  Scale  of  Distribution.  What 
is  now  referred  to  is  a  Subdivision  by  Degrees  of  Altitude^ 
the  Earth — Land  and  Water — mapped  out  as  in  Geography, 
constituting  the  Lower  or  Ground  Department  merely,  in 
this  New  Distribution ;  the  Atmosphere  above  the  Earth, 
strictly  the  Spirit- World,  constituting  a  Second  Elevation  or 
Story,  above  the  Earth;  and  Man  a  Third  Elevation,  theo- 
retically above  the  Atmosphere  (see  Typical  Tableau  of  the 
Universe,  Dia.  No.  2,  t.  41).  To  change  the  Type  of  the  Illus- 
tration, this  Threefold  Distribution  of  the  Science- World  cor- 
responds with  the  Three  Stories  of  the  Elevation  of  an  Edifice 
of  that  height  (which  is  the  Typical  or  Normal  Height  in  Archi- 
tectural Construction) ;  or  again,  with  1.  the  Pelvis  (with  the 
Abdomen,  Seat,  and  Lower  Limbs) ;  2.  the  Thoeax  ;  and 
•3.  the  Head, in  the  Organization  of  the  Human  Body. 


"  The  Whole ;"  but  that  Aspect,  or  Prop-  repeat  and  echo,  in  a  degree,  but  inaccu- 
erty,  or  Principle  of  Unity,  which  is  con-  rately,  The  Absolute  and  The  Relative, 
cretely  illustrated,  indeed, predominantli/,  which  are  the  pure  abstract  bases  m"  limits 
by  the  monad  at  one  extreme  of  magni-  of  Thought  involved  in  the  conception  ; 
tude,  and  by  the  grand  whole  at  the  other  but  which  should  not  be  confounded 
extreme,  but  which  yet  also  underlies, —  with  these  Concrete  Reproductions, 
and  exists  subdominantly  in  the  midst  of,  20.  It  is  this  Concrete  Existence  in  its 
— the  total  range  of  Plurality  between  totality,  either  in  its  least  or  its  greatest, 
those  extremes  of  Concrete  Being ,-  and  which  Mill  supposes  must  be  meant  by 
which  contradicts,  or  is  opposed  to,  Plural-  the  Absolute  of  Transcendental  Philoso- 
ity  as  the  Counter- Aspect,  Property,  or  phy ;  but  this  is  a  total  misapprehension, 
Principle.  The  Relative  is  then  the  Coun-  for  Philosophy  is  only  transcendental  by 
terparting  Duism  to  this  TJnism  ;  and,  virtue  of  the  fact  that  it  goes  back  of  the 
finally.  Concrete  Existence  is  the  result-  Substantive  Thing  to  the  Adjective  Prop- 
ant  from  the  Complexity  of  these  two,  erty,  and  thence  farther  still  to  the  Pure 
and  is  their  reconciliative  higher  Unity  Relation  (Prepositional). 
— the  Trinism  from  the  prior  Unism  and  21.  All  Adjective  Properties,  all  pure 
Duism  conjointly.  This,  in  turn,  sub-  Abstractfons,  in  fine,  are  necessarily,  in  a 
divides  into  two  Domains  characterized  sense,  "  a  bundle  of  negations,"  and  "  a 
by  resemblance  to  the  two  abstract  bases  bundle  of  contradictions"  also,  if  viewed 
respectively ;  hence  there  is  an  Absolu-  from  the  stand-point  of  Substantivity, 
toid    and  a  Belatoid    Existence,  which  that  is  to  say,  as  Things,  and  not  as 


210  STOEIES    OR  STAGES    OF  ASCENSIOIT.  [Ch.  IV. 

286.  By  inspecting  anew  tlie  Typical  Talble  of  the  Universe 
(t  40),  it  will  be  perceived  that  the  distribution  which  we  have 
previously  effected  of  the  Science- World,  following  the  lead 
of  Spencer,  is  confined  to  that  part  of  the  Table  against  which 
the  word  Sciej^ce  appears  in  the  margin.  That  whole  Depart- 
ment of  the  Table  now  constitutes  a  First  Plateau,  or  the 
Ground  Floor,  in  the  New  Distribution  which  is  at  this  point 
under  consideration.  That  portion  of  the  Table  against  which 
the  word  Pneumatology  stands  in  the  margin  then  constitutes 
the  Second  Story  of  the  Ideal  Edifice.  This  corresponds  with 
the  Atmosphere  above  the  Earth  or  Ground.  While  this  is 
in  one  aspect  a  Story  or  Lift  in  the  Ascending  Scale,  in  an- 
other aspect  it  permeates  the  whole,  and  expands  to  the  dimen- 
sions of  the  whol  3  Edifice.  The  Hells,  the  Intermediate  World, 
and  the  Heavens,  then  become  themselves  equivalents  to  com- 
plete Stories  or  Stages  (Fr.  Mages).  It  was  in  the  perception 
of  this  view  of  Being  that  Carlyle  has  said  that  ''The  three 
kingdoms.  Inferno,  Purgatorio,  Paradiso,  look  out  on  one  an- 
other like  compartments  of  a  great  edifice  ;  a  great  super-. 


what  they  are,  mere  Aspects,  Properties,  the  inconceivably  least  item  of  Space, 
or  Relations.  When  taken  for  what  they  itself  virtually  nothing,  posited  or  treated 
are,  however,  as  pure  abstractions,  they  as  */  it  were  something — made  a  some- 
are  not  only  consistent  enough,  but  the  thing  by  the  mind  for  the  mind's  own 
most  consistent,  in  fact,  of  all  our  ideas  uses,  while  in  itself  it  is  a  mere  nothing, 
from  the  pure  absence  of  the  disturbing  or  less  than  nothing, 
reality ;  and,  for  that  reason,  they  become  22.  Mr.  Mill  would  be  one  of  the  last 
the  regulative  forms  of  all  just  thinking,  to  condemn  the  use,  or  to  depreciate  the 
and  the  paramount  range  of  idea  in  the  the  value,  of  such  pure  abstractions  and 
whole  Scientic  and  Sciento-Philosophic  negations  in  the  Mathematical  Domain ; 
Domain.  It  is  the  pure  Negatismus  yet  how  seemingly  effective,  but  how 
which  is  par  excellence  the  Domain  of  really  absurd,  would  be  a  criticism  by 
Science.  The  things  with  which  all  some  one  who  had  never  seized  the  spirit 
Exact  Science  deals,  if  we  must  use  the  of  the  Mathematics,  of  all  tlie  high 
term  things,  in  a  modified  sense,  are  mathematical  conceptions,  by  showing 
therefore  Pure  Nothings,  judged  of  by  that  Mathematicians  pretend  to  talk 
any  other  faculty  of  the  mind  than  the  learnedly  of  limits  which  have  no  exten- 
Pure  Reason.  What  else  than  a  bundle  sion,  no  reality,  in  fact ;  of  their  minima 
of  Negations  is  a  Point,  for  example,  as  and  their  maxima,  which  are  really 
defined  by  the  Geometer,  position  with-  nothings  ;  and  even  of  different  orders  of 
out  length,  breadth,  or  thickness  ?    It  is  Infinity,  all  of  them  lying  wholly  out- 


Ch.  IV.] . 


daistte's  woeld  of  souls. 


211 


natural  woiid-catliedral,  piled  up  there,  stern,  solemn,  awful ; 
Dante's  World  of  Souls  !"  The  Third  and  last  Story  of  the 
Ideal  Edifice  is  then  Man,  indicated  in  the  Typical  Table,  by 
the  word  Ais^theopology  in  the  margia. 

287.  More  definitely^  the  Three  Stories  of  the  Edifice,  in  the 
ordinary  sense  of  Stories,  constituting  the  Cuboid  portion  of 
the  Structure,  correspond  with  the  Three  Divisions  of  the 
Pkeumatismus  or  Woeld  of  Spieit,  as  indicated  by  Carlyle 
in  the  quotation  just  made  ;  the  Dome  of  the  Temple  then 
repeats  the  great  Dome  of  the  Sky  over  our  heads.  The  Heav- 
ens above  the  Atmosphere,  overarching  and  enclosing  the 
Atmosphere,  and  corresponding  with  the  Face  and  Cheeks  of 
the  Individual  Man  ;  and  finally,  it  is  the  Statue  surmounting 
the  Dome,  which  stands  in  the  Edifice  representative  of  Man 
himself,  as  above  l^ature  both  Material  and  Spiritual,  repre- 
senting the  Sun,  and  Standing,  like  a  God,  centrally  in  the 
Heavens.  This,  in  turn,  corresponds  with  the  Head,  or  more 
specifically  with  the  Brow,  of  the  Man,  in  the  total  Constitu- 
tion of  the  Individual  Human  Body.    All  the  Analogies  here 


side,  not  only  of  the  domain  of  Eeal 
Being,  but  of  all  conceivable  number 
itself.  Mr.  Mill  knows,  however,  per- 
haps better  than  any  one,  how  absolute- 
ly dependent  for  all  its  highest  triumphs 
the  Science  of  Mathematics  is  upon  the 
assumption  of  these  extreme  rational 
attenuations.  He  has,  indeed,  in  this 
very  work,  caustically  and  most  damag- 
ingly  criticised  Hamilton's  Criticism  on 
the  Mathematics,  for  his  failure  to  appre- 
ciate the  instrumental  value  of  these 
same  senseless  abstractions.  And  yet, 
not  only  Mr.  Mill,  but  the  whole  of  his 
school  of  thinkers,  the  recent  Echo- 
Bophic  Generalizers — Comte,  Mill,  Spen- 
cer, Buckle,  etc.,  are,  if  I  see  clearly  my- 
self, just  as  inexpert,  when  they  attempt 
to  appreciate  or  criticise  the  immense 
and  invaluable  body  of  German  Tran- 
scendental Philosophy,  as  Hamilton   is 


proven  to  have  been,  by  Mill,  when  he 
entered  vipon  the  Mathematical  Domain. 
Their  intellectual  fingers  are  all  thumbs 
for  the  purpose  of  manipulating  the  Ho- 
moeopathic attenuations  of  this  German 
research.  They  are,  indeed,  robust,  mus- 
cular and  powerful,  abounding  in  what 
might,  by  a  bold  metaphor,  be  denominat 
ed  the  brute  force  of  the  intellect,  while 
they  lack  the  microscopic  eye,  and  the 
delicate  capacity  for  handling,  which  are 
requisite  in  the  Transcendental  Domain. 
The  Mathematics  and  Formal  or  Scholas- 
tic Logic  have  been  the  Abstractismus  of 
Echosophy,  and  this  is  the  furthest  back 
into  the  Domain  of  Abstraction  that 
these  thinkers  have  successfully  ven 
tured;  while,  of  course,  thenceforward 
through  the  whole  range  of  the  Positive 
Sciences,  they  find  themselves  at  home, 
and  are  upon  their  own  appropriate  ter- 


212         ORDINALITY  ;  ASCEKDAIfTS  AND  DESCEND AlfTS.   -[Cn.  IV. 

• 

sketched  must  be  accepted,  however,  as  the  first  rude  chalk- 
marks  of  a  picture  which  is  destined  gradually  to  receive 
shape,  and  become  definite  in  its  parts,  as  the  work  proceeds. 
A  great  variety  of  subsequent  modification  must  be  anticipated 
and  allowed  for. 

288.  We  instinctually  and  correctly  indicate  the  Stories,  or 
the  successive  Stages  of  the  Elevation  of  an  Edifice  in  their 
ascending  Series,  by  the  Ordinal  Numbers,  1st,  2nd,  3d ;  not 
by  the  corresponding  Cardinal  Numbers,  1,  2,  3.  Tliis  is  in 
accordance  with  what  has  just  been  stated  of  Elongation  or 
Series  in  Space,  as  repetitory  of  a  real  Duration  and  Succes- 
sion in  Time.  (t.  284).  We  do  the  same  inversely  (or  reckon- 
ing downwards)  in  respect  to  the  succeeding  Individuals  of  a 
Dynasty  or  Series  of  Ancestors  (or  Ascendants)  and  Descend- 
ants ;  as  when  we  speak  of  George  the  Firsts  George  tlie  Sec- 
ond^ etc.  (The  French  Language  furnishes  a  whimsical  excep- 
tion to  this  E-ule  in  the  expressions  Henri  Quatre^  etc.) 

289.  But  inasmuch  as  we  are  still  within  the  grand  Domain, 
denominated  Existence,  and  not  in  that  of  Movement ;  (al- 

ritory.    In  view  of  these  mutual  short-  in  the  nature  of  the  English  mind,  of 

comings,  one  is  tempted  to  say,  without  what  I  may  call  the  aptitude  for  the 

bitterness  or  harshness — Ne  sutor  ultra  Transcendental,  or  the  appreciation  of 

crepidam.  (1).  the  true    spirit    of   all    transcendental 

23.   It  cannot  be  doubted,    however,  thinking; — which  is,  to  find  the  pure 

that  Mill  has  found  an  abundance  of  abstract  origins  of  all  the  speculative 

cracks  in  the  armor  of  Hamilton,  even  processes  of  the  mind,  and  of  the  ideal 

within  the  Metaphysical  Domain.     He  constitution  of  matter,  and  hence,  of  the 

has  had  for  his  subject  the  incomplete  total    Universe    of  Being;  —  the    Pure 

works  of  a  great  thinker,  who  was  often  Nothings  which,  when  discovered,  shall 

too  intent  upon  the  idea  immediately  be,  by  reflection,  the  measure  and  guide 

before  his  mind  securely  to  guard  his  to  the  right  understanding  of  all   the 

defences,  and  to  preserve  his  consistency  Somethings  which  exist,  in  a  manner 

with  what  he  might  have  seen  or  said  corresponding  with  that  in  which  the 

upon  former  occasions ;  but  along  with  Infinitesimals  of  Mathematics  are  acces- 

this  genuine  and  valuable  criticism,  there  sory  to,  and  transcendently  important  in, 

is,  at  the  same  time,  the  other  kind  of  the  solution  of  the  relations  of  actual  or 

which  I  have  spoken,  resulting  from  a  appreciable  numbers, 

deficiency,  which  seems  almost  to  inhere  24  The  defect,  for  this  purpose,  of  the 

(1)  Let  not  the  shoemaker  go  beyond  his  last ;  let  no  one  venture  to  judge  outside  the  limit  of  his 
own  domain. 


Ch.  IV.]  interior  DISTEIBUTIOIS^  OF   CLEFS.  213 

thougli  "by  the  Echo  of  Analogy,  we  may  seem  to  be  in  tlie 
latter) ;  it  becomes  proper,  on  the  one  hand,  to  indicate  these 
Grand  Stages  of  Spacic  Ascension  in  the  Science- World  by 
the  Ordinal  Clefs,  1^* ;  2^*^ ;  3'^ ;  and  then  to  prefix  to  these 
indications,  parenthetically,  the  Pre-Clef  1.2  to  denote  the 
Static  Domain;  thus  (1.2),  1^  2"^  3^^ 

290.  As  the  Pre-Clef  or  Parenthetical  Notation  prefixed 
to  any  Special  Notation  of  a  Particular  DomaiQ  is  used  to  fix 
the  locality,  in  the  larger  Distribution,  of  the  Particular  Domain 
in  question,  (whatsoever  it  may  be),  it  will  assume  hereafter 
a  proportional  importance,  and  may  demand,  even  at  the  risk 
of  some  repetition,  a  more  Specific  Explanation. 

291.  The  Clef  1 ;  %  hitherto  used  in  a  general  and  represen- 
tative sense,  undergoes  an  interior  distribution  for  Specific 
Uses.  When  employed  to  denote  exactly  The  Whole  of  Sci- 
ence or  Echosophy  (or  the  Domain  of  Being  covered  by  it)  as 
difierenced  from  The  Whole  of  Philosophy,  and  hence,  espe- 
cially when  used  as  a  Pre-Clef  denoting  this  larger  Domain 
under  circumstances  where  it  is  to  be  distributed  into  Minor 


Transcendental  thinkers  is  not,  there-  (Unism),  is  thoughtlessly  assumed  to  he 

fore,  at  all  what  it  is  supposed  to  he  hy  a  Thing,  or  a  Domain  of  Things,  within 

the  Echosophic  or  Muscular  School  of  the  larger  Domain  of  Concrete  Existence, 

thinkers  and  critics,  namely,  that  it  goes  It  is  indeed  true,  by  another  Principle  of 

away  from  the  domain  of  reality,  and  Universology,  that  every  Abstract  Prin- 

into  that  of  contradiction,  or  opposites ;  ciple  has  a  corresponding  Concrete  Do- 

but  just  the  contrary,  namely,  that  they  main  cliaracterized  hy  that  Principle,  or 

have  not   been    purely  Transcendental  in  which  that  Principle  predominates — 

enough,  and  have  suffered  themselves  to  although  then  never  excluding  the  minor 

drop  down  from  this  realm  of  the  pure  presence  of  other  Principles,  not  even  of 

and  radical  Analysis  of  Thought   and  that  which  is  most  directly  opposite  to 

Being,  into  the  concrete  applications  and  it.    But  to  confound  the  Abstract  Ideal 

embodiments  of   the  Principles   which  with  its  Concrete  Embodiment  is  a  fault 

they  were  engaged  in  endeavoring  to  which  vitiates  the  whole  habit  of  think- 

discover.   This  defect  is  illustrated  when  ing.    It  is  in  this  Abstract  Domain  of  the 

the  Absolute  (The    Absoluto-Absolute),  Transcendental  Metapliysics  only,    that 

which  should  be  transcendentally  defiued  ice  can  grasp  that  higher  Logic  of  the  Uni- 

as  the  Unity  which  excludes  all  differ-  terse,  which  proves  also,  when  discovered,, 

ence,  and  which  is  then  admirable  as  an  to  be  closely  cognate  with  the  Science  of 

Abstraction,  having  an  infinity  of  appli-  Analogic  itself.     This  is  rightly  discrimi- 

cations  in  every  department  of  Thought,  nated  from  formal  or  scholastic  Logic  for 


214  GRAI^D    ECHOSOPHIC    DISTRIBUTION".  [Ch.  IV. 

Domains,  a  Period  is  inserted  between  the  two  Figures,  thns : 
1.2;  and  then,  as  a  Pre-Clef,  it  is  surrounded  by  a  Parenthe- 
sis, thus :  (1 . 2).  But  by  deductions  covered  by  special  Clefs, 
as  shown  in  the  next  paragraph  (t  292),  the  (1.2)  remains  co- 
extensive with  the  Spenceiian  Distribution  merely,  (t.  282). 

292.  The  Grand  Echosophic  Domain  undergoes,  then,  a  Pre- 
liminary Subdivision,  as  follows,  into  I.  H —  or  ±  as  the  Clef 
for  I^ATUEAL  Philosophy,  treating  of  the  General  Condi- 
tions of  Science  and  its  Applications,  as  will  be  more  specifi- 
cally pointed  out  farther  on.  (t.  000).  II.  1.2  as  the  Clef  for  the 
Special  Cardinismus  or  Statismus  of  Being  (t  291),  which,  in 
respect  to  Science,  is  the  Abstract  Theory  of  Science,  Sta- 
tionary, in  Thought  or  Idea  (or,  as  it  were,  in  Space)  ;  or, 
tjrpically,  the  particular  Statement  of  a  Problem.  (Compare 
State-ment  etymologically  with  Stat-ion  and  Siat-ism,  from 
Lat.  sto,  I  stand)  ;  III.  T*  .2''^  as  the  Clef  of  the  Ordinismus  or 
Motismus  of  Being,  which  in  respect  to  Science  is  the  Actual 
Curriculum  of  Study  (in  Time),  or  a  specific  Operation  of  Sci- 
ence, as  the  ''Doing  of  a  sum  ;"  or  the  Solving  of  a  Problem. 


many  reasons,  and  even  Mr.  Mill  liim-  Plurality,  and   the  most  plural  of  all 

self  has  shown  that  markedly  different  Pluralities,  plural  in  an  unsurpassable 

aspects  of  the  same  subject  may  suflB-  degree?"      The  Spirit  or  Abstract  Prin- 

ciently  ground  a  division  of  the  Sciences,  ciple  of  that  which  is  plural  in  an  un- 

25.  A  word  further  upon   Mr.   Mill's  surpassable  degree  is  what  is  meant  by 

criticism.     "If  there  is  any  meaning  in  "  The  Infinite"  as  an  abstract  term,  which 

■the  words,"  he  says,  "  must  not  Absolute  is  at  the  opposite  terminus,  as  Hamilton 

Unity  be  Absolute  Plurality  likewise?  "  has  clearly  perceived,  from   "  The  Abso- 

Clearly  not,  in  the  sense  in  which  I  have  lute  "  (Transcendental),    which   is    the 

above  defined  The  Absolute,  as  an  Asj^ect  Spirit  of  The  One,  as  if  it  were  not  capa- 

of  Being.    But,  just  the  opposite.     For  ble  of  Plurality  in  any  degree.     In  other 

the  idea  which  he  intends  by  Unity,  I  words,    the   Undifferentiated    Unity    of 

have  needed  and  adopted  the  new  term  Being  as  a  pure  Limit  of  thought — not 

Univariety ;  but  Simple  Absolute  Unity  as  a  thing,  or  being  of  any  kind,  but  as  a 

(more  strictly  Unism),  as  the  opposite  or  Spirit  or  Principle  of  things— is  the  Ab- 

contradictory  of  Plurality,  should    not  solute  in  this  sense  of  the  term  ;  and  the 

be  said  to  include  Plurality.     We  must  AiSL-Differentiated  Unity  is  the  Infinite, 

have    finer    analyses,   and   discriminate  These  two  are   therefore    very   rightly 

more  closely  than  this.     Again  he  adds  :  regarded  by  Hamilton  as  Species  of  the 

"Is  not  a   Unity   which    comprehends  same  Genus,   denominated   by  him  the 

every  thing,  ex  m  termini  known  as  a  Unconditioned.      I  perceive  in  this  no 


Ch.  IV.]  '  SECOND AEY    CLEFS.  216 

293.  In  Clefs  of  a  Secondary  BanTc  or  Degree^  the  Colon, 
and  not  the  Period,  is  inserted  between  the  Figures.  By  this 
device  the  Pre-clef  may  be  ordinarily  omitted,  as  1 : 2  for 
(1.2)1 :  2,  or  singly  1 :  and  2  :  for  Subdivisions  of  (1.)  and 
{2.)-  So  also  (±)1 :  2  and  (1^*  .  2°*^)  1 :2,  in  which  instances 
the  Pre-clefs  betag  of  a  Special  character,  must  be  retained, 
the  Abridged  Clefs  not  beiag  sufficiently  distinctive. 

2^94.  The  Clef  1.2  (t.  291)  then  has,  in  addition  to  the  Car- 
dinal branch  1 :  2,  an  Ordinal  branch  of  equal  rank,  denoted 
by  (1 .2)  1^*  :  2°'^.  This  includes  the  ascension  by  Stories,  from 
Cosmology  to  Anthropology — the  three  Serial  Elevations  of 
the  Temple  of  the  Sciences;  thus,  (1.2)  P',  for  the  basis, 
Cosmology  ;  (1.2)  2""^  for  the  middle  region,  Pneumatology  ; 
and  (1 . 2)  Z''^  for  the  crowning  portion  of  the  Edifice,  Anthro- 
pology, (t.  285). 

295.  In  strictness  the  Spencerian  Domain  is  then  1 . 2)  1'*,  but 
this  ordinal  (1'*)  maybe  safely  omitted  ;  as  it  is  predominantly 
implied  in  the  absence  of  the  others,  (2°*^  or  3'^'^).  (t  282).  This 
brings  U3  back  to  a  point  previously  occupied,  where  the  ordi- 


sucli  jumble  of  ideas  as  Mill  seems  to  Mus  whicli  is  the  Composity  of  these  two, 
discover,  but  on  the  contrary,  a  magnifi-  — the  Only  Real  Being,  embracing  the 
cent  generalization  in  the  highest  range  other  two  Conceptions  as  Aspects  of 
of  Metaphysical  Speculation.  Being  merely.  They  are,  however,  essen- 
26.  Yet  there  is  such  a  conception  pos-  tial  and  necessary  Aspects  within  the 
sible  of  the  Absolute  as  that  which  Mill  whole  Domain  of  Philosophy,  neither 
here  indicates — one  inherently  and  inex-  excluding  the  other,  both  included  and 
pugnably  compound  or  complex ;  a  Com-  reconciled  in  Real  Being  —  and  not 
posite  or  Trinismal,  Conception  ;  hence  "  Senseless,"  except  when  put  for  more 
an  Absolute  identical  with  Actual  Exist-  than  what  it  is  their  nature  to  be. 
ence  itself.  This  is  the  Absolute  pre-  27.  Every  system  of  Philosophy  is 
dominantly  of  Universology  and  the  characterized  most  especially  by  its  view 
Integral  Philosophy,  but  not  the  Abso-  of  the  Absolute,  which  is  its  pflint  of  de- 
lute  of  the  Transcendental  Metaphysic  parture,  and  as  it  were,  its  foundation, 
in  any  of  its  forms,  if  we  except  that  of  The  Philosophy  of  Integralism  accepts 
Ferrier,  expounded  in  his  Institutes  of  the  Totality  of  All  Being  and  Existence 
Metaphysic.  The  Ordinary  Transcen-  within  the  Totality  and  Complexity  of  all 
dental  Absolute  being  Unismal,  the  Re-  Movement  or  Ghanye,  as  its  (predomi- 
lative  is  the  Antithetical  and  Correlated  nant)  conception  of  The  Absolute  ;  but 
DuiSMUS,  and  this  New  Absolute  of  Fer-  it  does  not  confound  this  view  with  that 
rier  and  Universology  is  The  Trlnis-  which  lies  at  the  basis  of  other  Systems 


216  CUEEICULUM  AND  THEOEY.  [Ch.  IV. 

nary  significance  of  tlie  three  Cardinal  Head-N'umbers  was 
pointed  out  as  denoting  Spencer's  threefold  division  of  the 
Sciences.  It  was  there  also  stated  that  in  this  nse  of  these 
Numbers  the  word  OZ^  was  prefixed,  or  else  that  the  Figures 
are  enclosed  in  Parenthesis,  (t.  271).  The  1.  and  2.,  when 
they  stand  together,  and  are  not  a  Pre-clef,  drop  the  Paren- 
thesis, however,  and  take  only  the  Single  Period  between 
them.  This  Notation  then  indicates  specifically  the  Spencerian 
Distribution,  (1.  2.  3.  in  full) ;  hut  it  is  then  used  in  a  Gen- 
eralized or  Indifferent  sense  for  any  Story  of  the  Edifice ; 
predominantly  meaning  the  First.  The  V^  2"^  Z"^^,  added ^ 
maize  it  definite, 

296.  A  similar  Series  of  Modified  Notation  is  also  applied  to 
the  Subdivisions  of  Philosophy,  which  will  be  explained  in 
the  sequel,  and  with  which  the  student  will  become  gradually 
familiar. 

297.  When  1.2  and  1^  .2"^  are  to  be  combined  as  one,  the 
Clef  1.1^'  expresses  the  combination.  The  Clef  1'*.  1  is  sub- 
stituted if  Practical  Study,  the  Actual  Curriculum,  is  regarded 


of  Philosophy.     Integralism  thus  rests  school  of  thinkers,  that  he  attempts  a 

upon  The  Inexpugnabtlity  of  Prime  synthesis  of  ideas  and  of  the  Social  Life, 

Elements,    (t.  226X      Mr.  Mill  seems  before  having  reached   any  completely 

vaguely  to  apprehend  this  new  and  prac-  radical    Analysis    as    back-ground   and 

tical  conception  of  the  Absolute,  and  to  foundation. 

suppose  that  a  view  in  which  he  is,  in  a  28.  The  incognizability  and  incompre- 

sense,  in  advance  of  the  Transcendental  hensibility  of  the  Absolute,  as  alleged  by 

Philosophers    (except  Ferrier),  is    that  Hamilton,  amounts  then  simply  to  this, 

which  they  must  have  had.    In  another  All  attributes  or  predicates  whatsoever 

sense  he  is  less  than  the  Transcendental-  are  "  Negative  Predicates,"  in  the  sense 

ists,  inasmuch  as  he  has  not  gone  back  that  by  virtue  of  their  abstractness  they 

upon  and  thoroughly  comprehended  the  are  Nothings,  and  hence  inconceivable 

spirit  and  intrinsic  value  of  the  radical  as  real  things.     They  are  pure  Nothings 

analytical   discriminations    which    they  when  we  attempt  to  conceive  them  as 

have  sought  to  make ;  which  are  so  es-  unattached  to  any  Substantive  Thing, 

sential ;  and  which  I  have  found  it  ne-  They  are  the  realms  of  Adjectivity  and 

cassaryto  carry  back  of  them  even,  in  or-  pure  Relativity  as  contrasted  with  Sub- 

der  to  find  a  thoroughly  safe  ground  for  stantivity,  which  last  is  the  only  realm 

the  subsequent  Synthesis.     It  is  the  pre-  of  Reality  thence  it  follows,  on  the  one 

eminent  fault  of  Comte,  as  it  is  of  all  hand,  and  in  one  sense,  that  they  arc 

this  robust  modem  French  and  English  incognizable  and  incomprehensible ;   the 


Ch.  IV.]  NATUEAL  AND  LOGICAL  OEDEE  ROTATED. 


217 


as  the  main  point  of  view.  The  1 . 1'*  expresses  the  combination 
if  the  former  point  of  view  is  preserved,  which  subordinates 
The  Practical  to  The  Theoretical. 

298.  The  Natural  is  converted  into  the  Logical  Order  by 
reversing  the  order  of  the  Figures  in  any  Clef;  thus,  (2.1)  1'* 
denotes  Antheopology  as  First;  (2.1)  2°^  Pneumatology 
as  Second;  and  (2.1)3'**  Cosmology,  as  Third,  in  a  Descend- 
ing Order,  as  in  passing  from  the  top  of  an  Edifice  to  its  Foun- 
dation. The  Applications  of  this  Keversal  or  Teeminal 
Cois^VEESioN  INTO  Opposites  are  numerous  and  important. 
They  will  be  gradually  introduced  and  rendered  familiar. 

299.  When  a  second  or  third  Pre-clef  occurs,  the  single 
Parenthesis-mark  (or  clamp)  is  added  to  include  it;  thus, 
(1.2)  2°^)  V\  denotes  the  Unismus  of  the  Spirit-World,  known 
as  Hell,  or  The  Hells.  The  method  of  reading  this  Notation  is 
thus ;  One,  period,  two,  clamps  ;  second,  clamp  ;  first 

300.  The  Subdivisions  of  the  Spirit- World — ^the  Pneuma- 
tismus — and  their  Denotation  will  then  be  as  follows  :  1.  For 
The   Hells,    (1  . 2)  2°^)   1"'     2.    For   Puegatoey,   or    The 


Absolute  and  the  Infinite  along  with  all 
the  rest  of  them.  But,  on  the  other 
hand,  it  does  not  follow,  as  we  have 
seen,  that  as  accessory  ideas  and  dis- 
criminations, they  are  useless,  or  not 
even  of  the  utmost  and  governing  im- 
portance in  the  domain  of  ideas,  no  more 
than  it  follows  that  Limits,  in  the  Mathe- 
matical sense,  are  useless  and  senseless 
contrivances,  because  in  themselves  they 
are  mere  Nothings. 

29.  When  we  descend,  (or  ascend,  as 
we  may  view  the  case)  from  this  region 
of  pure  Abstraction  to  the  Concrete,  as 
in  passing  from  the  Infinite  to  the  Some- 
thing Infinite  of  Mill,  we  may  doubtless 
accomplish  something  else  very  import- 
ant, but  something  very  different  in 
kind.  An  illustration  occurs  within  the 
limited  sphere  of  the  Mathematics  them- 
selves.   Seba  Smith,  an  American  writer 

22 


of  genius,  but  little  known  in  the  scien- 
tific world,  undertook  in  good  faith,  and 
with  great  astuteness,  a  criticism  of  the 
Geometry  we  have  derived  from  Euclid, 
applying  similar  concrete  conceptions.  He 
asserted,  what  Comte  also  asserts,  that  no 
line  is  really  without  thickness ;  but  he 
went  further,  and  asserted  that  it  should 
have,  geometrically  considered,  this  ele- 
ment of  thickness  recognized  and  treated 
as  equal  to  the  unit  of  measurement. 
He  failed  signally  to  upset  the  Abstract 
Geometry  based  on  "the  old  senseless 
Abstractions,"  which  has  come  down  to 
us  from  the  Greeks  ;  but  this  novel  kind 
of  investigation  really  did  lead  to  a  new 
species  of  Geometry,  if  I  may  use  the 
expression,  which  may,  at  some  future 
day,  receive  a  great  and  valuable  develop- 
ment. This,  in  turn,  failed  to  be  appre- 
ciated by  the  Scientific  World,  too  thor- 


218  THE  OLD,   N-EW,    A^B  FIXAL   ORDER.  [Ch.  IV. 

World  of  Spirits,  (1.2)  2°*^)  2'^'^;  3.  For  The  Heavens, 
(1.2)  2°')  3^'.     (The  Colons,  etc.,  implied  bj  position). 

301.  The  following  will  denote  the  Subdivisions  of  the 
Heavens  as  rendered  by  Swedenborg :  1.  For  The  Natural 
Heavens,  (1.2)  2"*')  3^')  1^*  ;  2.  For  The  Spiritual  Heavens, 
(1.2)  2"'^)  3^0  2"';  3.  For  The  Celestial  Heavens  (1.2) 
2°'*)  3''')  3'"'^. 

302.  In  the  Department  of  the  Typical  Table  (t.  40)  against 
which  in  the  margin  is  the  word  Anthropology,  the  first 
Grand  Subdivision  of  the  Static  Aspect  of  this  Domain  is 
notated  as  follows :  1.   Biology,  (1  .  2)  3'^  1  ;    2.  Monan- 

THROPOLOGY,     (1  .  2)   3'*")  2  *,       3.    SOCIOLOGY,    (1  . 2)   3'')    3. 

Biology  subdivides  into  Physiology,  (1  .  2)  3'^)  1)  1  ;  and 
Psychology,  (1 .  2)  3'^)  1)  2,  etc.  Sociology  subdivides  into 
1.  Proto-Societismus,  (The  Old  Social  Order,  or,  simply, 
THE  OLD  OHDER),  (1.2)  3^')  3)  1^*;  2.  Deuto-  or  Deutero- 
SociETiSMUs,  (THE  NEW  OKDER— Transitional),  (1 . 2)  3^') 
3)  2"**;  and,  3.  Trito-Societismus,  (The  Ulterior,  or  FIN'AL 
ORDER),  (1.2)  3^0  3)  3^^^ ;— The  Old  Order,  (tm  now),  under 
the  governance,  in  Preponderance,  of  Feeling  (Afiection, 
whether  Amiable  or  Inverted) ;  The  New  Order,  (from  now 


oughly  imbued  with  tlieir  abstract  con-  the  Infinitely  Small,  and  all  other  special 
ceptions  to  find  anything  of  value  in  their  Infinities,  no  matter  how  much,  in  all 
concrete  counterpart,  and  Mr.  Smith's  other  respects  than  in  this  one  of  In- 
book  is  now,  therefore,  probably  out  of  finity,  they  may  differ  from,  or  contra- 
print.  Mr.  Smith  calls  the  straight  line  diet,  each  other.  As  a  term  of  Science 
without  thickness,  a  senseless  abstraction  and  Philosophy  it  is  by  no  means  entitled 
in  the  same  way,  and  with  the  same  to  be  derided  as  a  senseless  abstraction. 
justice  that  Mr.  Mill  so  characterizes  the  Yet  it  is  very  true  that  this  Abstract 
Absolute  and  the  Infinite.  Each  thinker  Infinite  must,  when  put  for  an  Infinite 
is  quite  right  in  one  view  of  his  subject,  Being,  undergo  all  the  modifications  of 
while  wrong  in  negating  or  ignoring  the  idea  which  are  always  implied  in  passing 
opposite  view.  from  the  Abstract  to  a  corresponding 
30.  We  have  the  utmost  need,  in  Sci-  Concrete  Domain  ;  and  it  is  in  pointing 
ence  as  well  as  in  Philosophy,  for  the  out  in  part  the  incompatibility  in  em- 
abstract  term  The  Infinite,  to  mean  ploying  the  same  term  in  the  two  senses, 
precisely  what  Mill  seems  to  consider  so  that  Mr.  Mill  is  here  doing  valiant  ser- 
absurd;  that  is  to  say,  to  include  imder  vice  in  behalf  of  the  truth.  The  subject 
the  same  head  the  Infinitely  Great,  and  is  one  that  needs  to  be  vastly  more  ex- 


Ch.IV.] 


COMPOSITE  UNITY. 


219 


and  in  the  Immediate  and  Transitional  Present),  under  the 
governance,  in  Preponderance^  of  Reason^,  The  Intellect, 
or  Intelligence  ;  The  Final  Oedee,  (Noemal,  Haemonic, 
Active,  and  Dynamic),  under  the  governance  of  The  Eea- 
SON  AND  The  Feeling  in  Balanced  Yibeation  and  Bcstatio 
Harmony  with  each  other  ; — the  Eeason,  the  Masculoid  Ele- 
ment, still,  however,  surmounting  the  Affectional  Element, 
impressing  and  impregnating  it  with  the  Spiiit  of  Law,  Obedi- 
ence, and  Orderly  Progression. 

803.  This  Harmonic  Order  of  Society  inherently  involves, 
and  rests  upon  the  complete  vindication  of  both  Individual- 
ity and  Unity  ;  each  separately,  and  then  themselves  combined 
in  a  JSTew  Composite  Unity  with  each  other.  (See  Typical 
Table  t.  40  at  top,  and  under  the  two  Heads,  2.  Positivist 
Distribution^  and  1.  Universological  Distribution;  also 
t.  40-60;  Note,  a.  23,  t.  204;  c.  1-5,  t.  226;  t  311,  et 
passim. 

304.  In  the  Analysis  of  the  Principles  of  Action,  carried 
up  to,  and  occurring  as  the  Normal  Harmonic  Movement  of, 
Society,  there  intervenes  a  Teeminal  Conveesion  into  Oppo- 


tensively  ventilated,  and  in  tlie  light  of 
the  most  exact  discriminations  of  the 
nature  of  the  two  domains. 

31.  As  an  Abstract  Mathematical  pro- 
position it  is  true  that  two  are  equal  to 
two  (2  =  2),  and  this  kind  of  knowledge 
is  not  only  not  of  no  value,  but  from  the 
scientific  point  of  view,  it  is  of  superior 
value  to  any  concrete  truth  whatsoever, 
and  is  governing  over  the  concrete  truths 
of  Science  universally ;  but  translated 
into  the  terms  of  the  Concrete,  it  is  never 
true  that  any  two  apples,  or  two  oranges, 
are  equal  to  any  two  other  apples  or 
oranges.  So  again,  that  all  men  are 
created  free  and  equal,  is  a  fundamentally 
important  truth  of  the  abstract  side  of 
the  Science  of  Politics,  and  not  only  not 
unimportant,  but  of  paramount  and  gov- 
erning importance  as  furnishing  a  basis 


and  jwint  of  departure  for  all  righteous 
reasoning  in  respect  to  the  rights  and 
conditions  of  all  men  in  Society.  But 
translated  into  the  terms  of  the  Concrete 
it  is  never  true.  No  one  man  is  ever 
free,  and  no  two  men  are  ever  equal  ab- 
solutely; and  there  is  a  lower  practical 
order  of  mind  which  can  only  appreciate 
this  factual  side  of  the  truth,  and  can 
never  rise  to  the  divine  beauties  of  the 
higher  abstract  side  of  it.  All  actual  or 
composite  or  High  Practical  Truth  is 
made  up  of  these  opposite  factors,  con- 
tradictory in  terms.  It  is  hence,  as  it 
were,  necessary  to  tell  two  falsehoods 
(for  every  half-truth  is  false)  before  the 
HigU  Practical  Truths  can  be  stated  as 
the  Comparison  is  adjudicated  between 
them. 
32.  It  is  the  distinction  between  the 


L 


220  DISTRIBUTION  OF  SOCIAL  DOMAINS.  [Ch.  IV. 

SITES  ;  a  normal  cliange,  for  tliis  region,  from  tlie  IsTatural  to 
the  Logical  Order ;  and  tlie  Divergent  Individuality,— 
DuiSMAL — here  becomes  Basis,  and  the  Unity  of  Society, — 
Unismal — (represented  by  Social  Pivots,  Monarchs,  Leaders, 
etc., — N'OTE,  a.  23,  t.  204)  arises,  as  a  Consequence  and  Super- 
structure, out  of  it.  The  Complex  Unity  of  the  Unity  with 
THE  Individuality,  then  arises  still,  as  the  Trinism,  above 
them  both,  and  is  the  Harmony  or  Balanced  Vibration  be- 
tween them.  The  ]S"otation  for  these  Three  Principles  thus 
occurring  in  the  Analysis  of  the  Action  or  Movement  of  a 
truly  Constituted  Society  is  as  follows :  I.  Divergent  Indi- 
viduality (or  merely  "Individuality"),  (1.2) 3"^)  3) 3'*^) 2  .; 
11.  Convergent  Individuality,  (or  "Mutuality,"  or  Collec- 
tivity, or  "Sociability"),  (1.2)3'03)  3'')  1.;  HI.  Uni variant 
Individuality,  the  Balanced  Vibration  between  Diver- 
gent Individuality,  or  the  Freedom-Principle,  and  Conver- 
gent Individuality,  or  the  Principle  of  Order,  (1.2)  3"*)  3) 

3^0  3. 

305.  Carried  farther  than  this  the  Technismus  and  Jactation 
of  Universological  Discriminations  in  these  Superior  Spheres 

Abstract  in  this  rigorous  sense  and  the  notwithstanding  their  difference  and  dis- 
Concrete  which  has  been  so  admirably  tance,  of  both  these  domains,  are  sub- 
seized  upon,  and  adopted  by  Spencer  as  jects  which  cannot  be  too  much  insisted 
the  basis  of  the  first  division  of  the  Sci-  upon,  and  the  importance  of  which  can 
enceb.  It  is,  contrary  again  to  the  hardly  be  exaggerated.  Transcendental 
opinion  of  Mr  Mill  (1),  a  far  more  radi-  Metaphysics  are  the  pure  Abstractness  of 
cally  important  and  truly  philosophical  Cosmical  Laws.  Of  course,  when  trans- 
ground  of  distribution  than  any  of  the  lated  into  the  terms  of  Echosophic  Real- 
practijal  grounds  adopted  by  Comte.  ity,  they  are  Pure  Nonsense.  They  are, 
The  entire  separateness,  the  immense  nevertheless,  true  in  their  own  way,  and 
distance  between  these  two  departments  will  ever  remain  of  the  same  ruling  im- 
of  knowledge,  which  are  confusedly  portance  over  all  just  thinking  in  this 
treated  both  by  the  Metaphysicians  and  liigher  Domain  of  Rationality  and  Law ; 
their  critics,  the  utter  impossibility  of  whence  tney  will  descend,  not  as  Real 
rendering  the  one  into  the  terms  of  the  Things,bui  as  regulative  forms  of  thought, 
other  directly,  or  otherwise  than  by  an  throughout  the  whole  possible  accumula- 
all  pervading  analogy  or  echo  of  resem-  tion  of  our  knowledges  in  the  Concrete 
blance  in  the  midst  of  dominant  differ-  World.  ' 
ences,    and  the  yet    equal  importance, 


(1)  Articles  on  Comte,  in  The  Westminster  Keview,  April  and  July,  1865. 


Ch.  IV.]  WHOLENESS  AND  HALFNESS.  221 

becomes  too  Complex  and  Special  for  an  Elementary  Work. 
I  must  here  advert,  before  dismissing  Ecliosoplij,  to  the  Do- 
mains of  Aspect  and  Consideration  which  are  analogous  with 
the  Numerical  Fractions,  and  with  the  Metaphysical  Clef, 
1  ;  0,  together  with  their  Indeterminate  Accompaniment,  One, 
Many,  All.  To  carry  out  this  Classitication"  of  Human 
Knowledge  in  detail  wiU  require  special  volumes  and  works 
as  technical  as  the  Nomenclature  of  Chemistry ;  and,  perhaps, 
more  of  accuracy,  in  some  respects,  even  in  these  "beginnings, 
than  it  is  quite  possible  to  introduce  at  this  early  stage  of  the 
development  of  the  Science.  The  discriminations  now  in  ques- 
tion are  especially  difficult,  and  will  require  the  most  cautious 
and  extended  investigations  before  the  New  Science  of  the 
Subject  shall  be  allowed  to  crystallize  into  its  ultimate  form. 
Besides  this,  they  belong  primarily  to  Philosophy,  and  will 
recur  presently  under  that  head.  (t.  340).  Here,  in  Echoso- 
phy,  they  are  Subdominant  merely^  an  Echo  from  the  more 
Subjective  Philosophical  Domain.  Some  of  the  following 
Statements  are  so  general  as  to  apply  indifferently  to  the  Phi- 
losophic or  the  Echosophic  Aspect  of  the  subject. 

306.  Among  the  Fractions,  as  seen  in  Tab.  14,  t  234,  the 
reader  will,  in  the  first  instance,  notice  the  unusual  combina- 
tion of  figures  Vi  >  as  if  Unity  could  be  divided  by  itself.  This 
is  a  Metaphysical,  though  not  a  Matliematical,  idea.  The 
Mathematical  Fractions  commence  with  the  Halves  of  Unity, 
indicated  by  V2  5  leaving  unaccounted  for  the  first  place  in 
the  Series,  which  is  here  supplied  in  the  Table.  This  Clef  Vi  de- 
notes Wholeness  as  the  Opposite  Aspect  of  Being  to  Partness^ 
the  first  stage  of  which  in  regular  order  is  Halfness  ;  hence 
also  Elementary  Oddness  as  contrasted  with  Evenness  ;  and, 
finally,  Aebiteism  as  contrasted  with  Logicism  or  Equity.  In- 
TEGRisiM  or  WnoLENESS-A^^ec^  is  the  Unity  of  Being,  apart 
from  any  Actuality  of  Division  into  Parts  ;  excluding  the  idea 
of  such  division,  indeed,  to  the  utmost ;  but  of  necessity  cover- 
ing the  Susceptibility  to  such  Division,  which  Susceptibility 


222  SUBJECTIVE  AND   OBJECTIVE  LAWS.  [Ch.  IV. 

is  suggested  by  throwing  the  Unit  into  the  form  of  a  Fraction, 
or  clothing  it,  in  other  words,  with  the  Fractional  dress.  It  is, 
therefore,  for  this  Abstruse  Metaphysical  idea — the  Wholeness- 
Aspect  of  Being — that  the  Notation  in  question  is  employed ; 
still,  Jiowever^  not  in  the  Absolute  Degree  x>  (t.  466). 

307.  The  subsequent  regular  Sections  of  the  Unit  into  Ali 
quot  Parts  of  the  Wholeness,  which  are  then  called  Fractions, 
(properly  Sections), — V2J  for  example — denote  Internal  or 
Subjective  Division  and  Distribution,  or,  in  other  words,  and 
more  largely.  The  Laws  of  Subjective  Oeder  and  Har- 
mony, in  the  Universe  at  large,  or  in  any  given  Department 
of  it ;  as  the  corresponding  Whole  Numbers  or  Integers — 
1,  2,  for  example — denote  External  or  Objective  Distribution, 
or  THE  Objective  Laws  of  Order  and  Harmony.  This 
important  Sciento-Philosophical  Difference  may  be  illus- 
trated in  connection  with  the  House  or  Edifice,  as  a  Type  of 
Being  universally,  thus :  The  Equal  Division  of  the  House  on 
the  Eight  and  Left  Sides  from  the  Main  Entrance  and  Center- 
ing Hall  or  Passage- Way,  the  Bi-lateral  Symmetry  of  the 
Building  internally,  relating  to  the  ranges  of  rooms  or  apart- 
ments, and  All  that  is  Analogous  with  such  Distribution,  in 
the  Universe  at  large,  is  signified  by  the  Clef  72. 

308.  The  more  specific  Division  of  the  House  into  Four 
Square  Kooms, — a  typical  Simple  Order  of  arrangement — has 
as  its  Clef  V4 .  (Compare  2 . 2,  t.  248).  This  Principle  of  Frac- 
tional and  Subjective  Quartism  (or  Quarterism)  governs  exten- 
sively in  the  Outlay  of  Being,  as,  for  example,  the  Four  Quarters 
of  the  Animal  Body,  the  Four  Quarters  of  the  Heavens  or  Out- 
spread of  the  Earth's  Surface,  intervening  between  the  Four 
Cardinal  Points  of  the  Compass ;  more  vaguely,  the  Quarters 
of  a  Camp,  of  a  City,  etc.  In  Spanish,  the  word  Quarto,  from 
the  Latin  Quartus,  A  Fourth,  is  the  word  which  signifies  A 
Room,  in  a  house.  (Similar  uses  characterize  the  remaining 
Fractional  Clefs  V3,  Vs,  etc.)  This  is  Endospacic  and  Sub- 
jective Order.    The  Domain  so  distributed  is  the  Subjectiv- 


Ch.  IV.]  ENDOSPACIC  AT^D   EXOSPACIC   OEDEE.  223 

ISMUS,  whether  of  tlie  Universe  at  large,  or  of  any  Minor  Do- 
main of  Being,  within,  and  echoing  to,  the  entire  Universe. 
The  Oedee  of  Disteibution  itself^  as  a  Mere  BcTieme  of 
Relations^  is  the  Sciento- Absteactismus  of  the  Subjectivis- 
Mus.  Such  is  the  General  Analogy  of  the  Fractions,  The 
Fractionismns  of  Number  or  of  the  ]N"umerical  Domain  (The 
Numerismus),  to  the  Elementismus  of  Universal  Being. 

309.  The  Subjectivismus  of  Humanity  is  that  Avliich  concerns 
tlie  Indimdual  Members  of  Society  as  Indimduals ;  and 
mentally,  it  is  that  which  is  witJiin  the  Indimdual  Conscious- 
7iess  of  each  person.  This  stands  opposed  to  Society  as  such, 
the  Objectivismus  of  the  Whole  Human  Domain,  the  En- 
compassing Human  Medium,  in  which  Individuals,  as  the  Con- 
stituent Monads  of  Society,  live,  move,  and  have  their  being. 
The  Fractionoid  Distribution  (Clef  Vi ;  V2  or  abridged,  thus, 
1 ;  V2)  within  this  Subjective  Domain,  and  considered  in  respect 
to  the  Mind,  relates  to  Rational  Adjustments  of  the  parts  of 
the  Indimdual  Character.  The  Clef  Vi  may  indicate  the  In- 
herent Self-Centering  Wholeness  (or  Holiness)  of  Character ; 
'*the  Single  Eye ;"  or  the  Simplicity  and  Goodness,  in  Seis^ti- 
MENT,  of  the  Entire  Character,  aided  by  Inspiration  and  Good 
Intentions ;  or  else  the  Self-Conscious  Ego.  The  V2  may 
denote  the  balance  of  character,  consisting  of  the  Enlightened 
Judgment  from  Intellectual  Perception,  or  else,  the  whole 
Mind  and  Reason  ;  and  Vs  will  then  mean  the  Combination  of 
those  two  Grand  Bases  of  Character. 

310.  The  corresponding  Whole-Number  Clefs  1  ;  2  ;  3, 
relate,  as  stated  above,  to  External  Order, — The  Exospacic 
or  Objective  Oedee  of  Existence.  This  is  the  Order  of  the 
Relations  of  the  Indimdual  Object  or  Person  to  other  Objects 
or  Persons,  outside  of  the  Self  or  of  the  Identical  Inscribed 
Sphere.  It  is  the  Scheme  of  Arrangements,  as  between  such 
Objects  or  Persons  in  the  Surrounding  Organismus  or  System, 
(as  of  Society).  Tlius  in  respect  to  Houses,  these  Clefs  would 
indicate,  not  the  Internal  distribution  of  the  apartments,  but 


224  ULTERIOR  AND  IM3IEDIATE  EXTERIORITY.  [Cn.  IV. 

the  External  adjustment  of  several  houses  to  each  other,  with 
respect  to  the  regularity  and  harmony  of  their  positions,  in  the 
Cluster  or  System  of  houses,  which  might  constitute  the  Yillage 
or  City.  In  respect  to  planetary  bodies,  they  would  denote,  not 
the  individual  Planetary  Body  cut  up  by  Equators  and  other 
lines,  but  the  External  Eelations  of  many  such  to  each  other 
in  Space  and  Time,  and  in  the  Constitution  of  a  System — as, 
for  instance,  the  Relations  of  our  Solar  System,  by  Kepler's 
three  Laws.  This  Ulterior  Exteriority  is  repeated,  however, 
by  the  Immediate  Exteriority,  which  is  the  mere  Outside 
Aspect  of  the  Single  Object,  as  contrasted  with  the  Interior 
or  Viscerismus  of  the  same  Object  or  Body.  (t.  307). 

311.  In  respect  to  Individual  Man  and  Woman,  these  Clefs 
would  signalize  their  Relations^  and  the  Order  and  Harmony 
of  their  Consociations  in  the  Collective  Mass,  or  as  the  Con- 
stituent Parts  of  the  Larger  Human  Organismus  which  we  call 
Society ;  or,  more  restrictedly,  of  the  Church,  the  State,  etc. 
As  the  Fractionismus  of  Number  corresponds^  therefore^  to 
the  Internal  Man  (Visceral),  as  he  stands  related  to  his  own 
Conscience^  and  to  God  ideally  Conceived  of  so  the  Integeris- 
mus  is  related  to  Society  and  to  Man  in  his  relations  to  that 
Human  Governor  or  Social  Pivot  who  may  stand  to  him  in 
the  place  of  God^  and^  thence^  to  Society  as  a  Whole. 

312.  In  this  Outer  Objective  Relation  Men  reappear  in- 
deed, first  as  Individuals  (''  Single  Men,"  or  "  Single  Women," 
unmarried) — ^the  mere  Monads  of  Society — repeating  Chemical 
Atoms,  Planets,  or  Single  Objects  in  Mass — *'the  Masses," 
in  fine.  In  this  sense  they  are  under  the  Clef  (1 .).  Secondly, 
they  undergo  the  action  of  Elective  Affinity,  and  are  mar- 
ried or  coupled^  in  accordance  with  Sexual  Laws,  in  which 
case  they  come  under  the  Clef  2, — these  Laws  being  Abstract^ 
Eqiiational^  Mathematico- Logical  (typically),  and  Exact. 
Finally,  the  Clef  3  denotes  the  Embodied  and  Systematized 
Aspect  of  Society  (Astronomic)  under  the  joint  Constituency 
of  Individuals  and  Masses  on  the  one  hand,  and  of  Marriage 


Ch.  IV.]  ENTITY  AND  EELATION.  225 

and  otlier  Relations  on  the  other.  Society  is  the  Individuals 
(and  Masses)  of  Society  as  Entities  plus  their  Intangible  Ab- 
stract Relations,  culminatmg  in  the  Institutions  of  the  Col- 
lective Life  of  Humanity ;  hence  Government ;  the  Church 
and  the  State. 

313.  Entity  and  Relation  are  the  Elementary  Constituents 
of  Being,  to  which  Number,  the  Individual  Unities  as  Entities^ 
and  FoEM  as  the  Aggregate  of  Relations^  correspond  ;  Form 
is  repeated  again  within  Nuiriber  by  the  Interposed  Thought- 
Lines  by  which  the  Units  are  constituted  into  Sums.  (c.  8, 
t.  143,  t.  531). 

314.  Feactionismology  is,  in  other  words,  Structueology, 
Structure  being  that  which  is  Subjectim,  Internal^  or  Consti- 
iutive  of  the  Individual  (Object,  Planet,  Edifice,  or  Human 
Being) ;  Integeeismology  is,  per  contra^  Systematology, 
System  being  taken  for  that  which  is  Objective  or  External^ 
(from  the  Standing-point  of  the  Individual),  and  constitutive 
of  that  Ideal  Abstractoid  ISTet-woek  of  Relations  within 
which  the  Individual  is  encompassed,  and  to  lohich  he  belongs^ 
as  a  Member  to  Society ;  or  to  any  CoUectiv^e  Order  of  Being 
whatsoever,  Class,  Genus,  Species,  Ascendant  and  Descendant, 
Collateral,  etc.,  to  which  he  pertains  ;  as,  in  fine,  the  Atom  to 
the  Mass.  Take,  as  illustrative  of  this  kind  of  Scientific  Dif- 
ference, the  Structurology  and  the  Systematology  of  the  Vege- 
table Kingdom,  the  two-fold  basis  of  Botany,  as  they  furnish 
the  respective  titles  of  the  two  volumes  of  Gray's  treatise  on 
that  branch  of  Scienceo  Structurology  is  Physiological  (more 
properly  Biological),  and  Systematology  is  Sociological,  in 
character,  analogically  speaking.  Structural  and  Systema- 
ioid  are  the  better  forms  of  the  correlated  Adjectives,  as  the 
term  Systematic  has  other  less  specific  meanings,  and  would 
involve  ambiguity.     We  have  ascended  here  from  (1.)  1'*  to 

(DS--^.  c.  1.  

Commentary  t.  314.  1.  The  illustrations  of  Belations  as  the  subject- 
matter  of  Systematology,  given  in  the  Text,  namely  Class,  Genus,  Species; 


226        STRUCTUROLOGY  AND  SYSTEMATOLOGY.      [Cn.  IV. 

315.  Fractions,  to  resume,  liave  as  their  leading  Analogues 
and  Clefs,  but  still  Subjectively  or  Interiorly,  that  which  is 
exhibited  in  Scale  in  the  following  Table. 

a?^BLE      16. 

3.  Integration,  or  Synthesis,  or  Compound  Wholeness,  Va 

2.  Differentiation,  or  Analysis,  2/2. 

1.  Integrism,  or  Synstasis,    or  Simple  Wholeness,       Vi  • 

316.  The  typical  Instance  or  Monad  of  Integrism  is  the 
aspect  of  Simple  Wholeness  (t.  306),  that  of  Differentiation 
or  Analysis  being  Halfness  or  Equation,  and  that  of  Integra- 
tion or  Synthesis  being  the  Univariety  of  Whole-and-Halfness 
cardinated  upon  each  other ;  whence  the  Clefs  Vi ,  V2 ,  and  Vs, 
respectively.  Integrality,  whence  the  name  of  the  New  Phi- 
losophy, Integralism,  is  the  larger  and  inclusive  term,  related 
to  these  three  as  Tri-Unity  is  related  to  Unism,  Duism,  and 
Trinism  (Tab.  12,  t  211) ;  but  including  this  distribution  also. 

317.  It  will  now  be  perceived  that  the  whole  of  the  preced- 
ing treatment  of  the  Clefs  1,  2,  3  ;  the  Spencerian  distribution 
of  Science  ;  falls  within  the  Systematology,  or  the  Objective 
Half  of  the  Clef  1 .  2,  and  that  there  remains  to  be  con- 
sidered the  Structurology,  or  Subjective  Half  of  the  Same, 
( 1 .  2 )  ^^ ,  ^/2,  Vs  •  At  all  events,  in  the  preceding  treatment 
of  the  Spencerian  Domain,  these  two  aspects  of  the  subject  were 
not  sufficiently  discriminated  from  each  other. 


Ascendant  and  Descendant,  Collateral ;  etc.,  are  chosen  on  account  of  their 
familiarity,  as  occurring  in  Natural  Science,  and  in  the  ISTaturismus  or  Non 
Scientized  Organization  of  Society.  The  Higher  and  Timer  ideal  of  System  and 
Order,  and  that  which  Systematology  normally  and  more  characteristically  em- 
braces, is  found  in  the  Perpendiculars  and  Levels,  and  the  Relative  Indices  or 
Clefs,  of  Mathematical  Outlay  or  Plans,  the  Analogues  of  Statutes,  Laws,  Rank, 
Order,  and  Edificial  Institutions  in  a  Society  scientijkally  and  exactly  organized. 
Thus  the  Integer  (2  .)  is  the  Clef  of  Exactology  ;  1^* ;  2°<*  of  Ascending  and 
Descending  Relationship ;  2  ;  2  of  CoUaterality  ;  and  One,  Many,  All,  of  The 
Special  (Species),  The  General  (Genus),  and  The  Universal.  It  is  then  by  echo  of 
Analogy  that  these  are  taken  to  illustrate  a  System  of  Relations. 


Ch.  IV.]  INSTINCTUAL  SCIENCE.  227 

318.  Tliis  new  Domain  ( 1 .  2 )  Vi  >  V2  >  Va »  is  somewhat  ob- 
scure. What  is  the  Subjective  Aspect  of  Massology  (the  Ab- 
stract-Concrete Sciences  of  Spencer),  of  Chemistry,  for  exam- 
ple %  Here  it  may  Ibe  safest  to  suggest  merely,  and  I  accord- 
ingly propound  as  probably  belonging  in  the  Clef  (1 .  2)  Vi),  the 
Doctrine  of  '*  Progressed  Simples,"  brought  forward  by  the  late 
Prof.  Mapes,  as  that  Chemistry  within  Chemistry^  for  which 
all  Ordinary  Chemical  tests  are  inadequate,  but  which,  never- 
theless, demonstratively  exists,  as  proven  by  effects. 

319.  For  the  Subjectivology  of  Conor etology^  (namely,  of  The 
Concrete  Sciences  of  Spencer,  Corporology  (1.2)  V3),  I  suggest 
as  an  instance.  Physiological  Intuition,  or  the  Knowledge  of 
the  Relations  of  External  Nature,  and  of  the  Adaptation  of 
Simples  or  the  Products  of  Nature  to  the  Nutrition  and  Cure 
of  the  Bodies  of  Men  and  Animals — which  seems  to  be  the 
spontaneous  inheritance  of  certain  persons. 

320.  Finally,  for  the  Subjectivology  of  Exadology  (that  is 
to  say,  of  the  Abstract  Sciences  of  Spencer  (1.2)  V2))  I  sug- 
gest, as  an  instance,  those  Extraordinary  Psychological  Phe- 
nomena, in  which,  in  exceptional  cases,  there  seems  to  be 
immediate  revelation,  (Interior,  Subjective,  Absolute),  of  the 
most  abstruse  and  yet  exact  relations  of  Number,  and,  per- 
haps, of  Form  and  Force  also,  as  in  the  case  of  Zerah  Colburn ; 
where  the  intermediate  processes  of  what  may  be  called,  for  the 
sake  of  contrast,  Odjective  Calculation,  seem  to  be  dispensed 
with. 

321.  We  may,  perhaps,  reckon  here  the  Intuitional  Perception 
of  the  Internal  Outlay  of  Being  by  analogy  with  Objective 
Form,  in  so  far  as  these  Subjective  Revelations  of  Universal 
Structure  may  have  risen  above  conjecture  and  the  obscurity 
of  mere  mysticism.  Some  of  the  utterances  of  Plato  and 
Swedenborg  seem  to  belong  to  this  Order.  These  relate 
basically  to  the  Necessary  Thought  of  Halving,  as  the  First 
Step,  or  the  Intellectual  Monad,  of  all  Regular  Subjective  or 
Internal  Distribution.   Brought  out,  and  intellectually  demon- 


228  BI-LATEEAL  SYMMETET.  [Ch.  IV. 

strated,  and  so  made  objective  as  Science  properly  so  called, 
this  is  Ai^ALOGio,  which  has  the  same  relation  to  Co-exist- 
ences {or  8ide-'by-Side'ness\  which  {Cata-)  Logic  has  to  Co- 
SEQUENCES,  or  SucccssioTi  in  the  Chain  of  Reasoning,  c.  1-9. 
323.  The  Bi-lateral  Constitution  and  Symmetry  of  a  Planet, 
the  Earth,  for  example,  from  Hemispheres,  united,  while 
severed  at  the  Equator,  and  tending  away  oppositely  to  the 
two  Poles,  finds  its  analogy  in  the  Bi-lateral  Constitution  and 
Symmetry  of  the  two  Sides  of  the  Human  Body,  uniting  while 
severed  at  the  median  Line,  and  tending  outwardly  to  the  two 
arms.  Each  side  of  the  Body  is,  in  a  lower  sense,  a  Complete 
Individual ;  the  two  standing  side-hy-side  of  each  other,  Sub- 
jectively or  within  the  hody^  and  so  indissolubly  married  to 
each  other  as  the  indispensable  condition  of  the  larger  Indi- 
vidual Existence;  —  although  in  Hemiplegia  or  One-sided 
Paralysis  there  is  a  wonderful  exhibition  of  the  proximate 
independence  of  the  two  subordinate  Individuals  so  united. 
The  two  Sides  of  the  Body  are  correspondentially  Male  and 
Female,  respectively.     This  is  related  to  Plato's  idea,  that 


Coinrnentary  f.  32 1»  1.  At  my  request,  my  pupil  and  collaborator,  Prof. 
M.  A.  Clancy,  of  the  Pantarchal  University,  has  furnished  me  the  following 
Commentary  upon  this  text : 

"  Mr.  Buckle,  reviewing  John  Stuart  Mill,  condenses  the  latter's  researches 
in  reference  to  Logic  (Catalogic)  as  follows  : 

2.  '  Logic,  considered  aa  a  science,  is  solely  concerned  with  Induction ;  and 
the  business  of  Induction  is  to  arrive  at  Causes;  or,  to  speak  more  strictly,  to 
arrive  at  a  knowledge  of  the  Laws  of  Causation.  So  far  Mr,  Mill  agrees  with 
Bacon ;  but  from  the  operation  of  this  rule  he  removes  an  immense  body  of 
phenomena  which  were  brought  under  it  by  the  Baconian  philosophy.  He 
asserts,  and  I  think  he  proves,  that,  though  Uniformities  of  Succession  may  be 
investigated  inductively,  it  is  impossible  to  investigate,  after  that  fashion,  Uni- 
formities of  Co-existence;  and  that,  therefore,  to  these  last  the  Baconian  method 
is  inapplicable.  If,  for  instance,  we  say  that  all  negroes  have  woolly  hair,  we 
affirm  a  uniformity  of  Co-existence  between  the  hair  and  some  other  property 
or  properties  essential  to  the  negro.  But  if  we  were  to  say  that  they  have 
woolly  hair  in  consequence  of  their  skin  being  black,  we  should  affirm  a  uniform- 
ity not  of  Co-existence,  but  of  Succession.  Uniformities  of  Succession  are 
frequently  amenable  to  Induction :  Uniformities  of  Co-existence  are  never  amenable 
to  it,  and  are  consequently  out  of  the  jurisdiction  of  the  Baconian  philosophy. 


Ch.  IV.]  SEXUAL  MATEHOOD.  229 

Man  and  Woman  were  primitively  Hemispheres  sundered 
from  the  same  sphere,  and  ever  seeking  to  return  and  possess 
their  own.  It  is  the  foundation,  also,  of  Swedenborg's  cele- 
brated doctrine  of  Conjugiality. 

323.  In  the  larger  Organismus  called  Human  Society  the 
two  Sexes  again  repeat  and  correspond, — Objectively  from 
the  point  of  mew  of  the  Indimdv/il  Monad  in  Society^  but 
still  Subjectively,  or  within,  from  the  point  of  mew  of  So- 
ciety as  a  Whole — ^to  the  two  Hemispheres  of  the  Individual 
Planet,  or  of  the  Total  Heavens  as  an  Ideal  Globe  ;  or  to  the 
two  Side-Halves  of  the  Individual  Human  Body.  (t.  322). 

324.  So,  finally,  the  Individual  Bridegroom  and  his  Bride, 
in  the  Coupling  or  Match  which  is  the  proper  Social  Monad 
of  Society  (above  the  Individual) ;  standing  side-by-side  of 
each  other ;  repeat  the  two  Side-Halves  of  the  Individual 
Body ;  each,  however,  a  Complete  Individual,  in  a  higher 
sense  than  the  Side-Halves  of  the  Individual  Body,  and  capa- 
ble of  a  more  absolute  autonomy.  The  Relation  here,  too,  is 
Objective,  from  the  point  of  view  of  the  Individual.    It  is 


They  may,  no  doubt,  be  treated  according  to  the  simple  Enumeration  of  the 
ancients,  which,  however,  was  so  crude  an  Induction  as  hardly  to  be  worthy 
the  name.  But  the  powerful  Induction  of  the  moderns,  depending  upon  a 
separation  of  nature,  and  an  elimination  of  disturbances,  is,  in  reference  to  Co- 
existences^ ABSOLUTELY  IMPOTENT.  The  utmost  that  it  can  give  is  Empirical 
Laws,  useful  for  practical  guidance,  but  void  of  Scientific  Value.  That  this 
has  hitherto  been  the  case  the  history  of  our  knowledge  decisively  proves. 
TJmt  it  always  will  he  the  case  is,  in  Mr.  Mill's  opinion,  equally  certain,  because 
while,  on  the  one  hand,  the  study  of  Uniformities  of  Succession  has  for  its  basis 
that  absorbing  and  overruling  hypothesis  of  the  Constancy  of  Causation^  on 
.which  every  human  being  more  or  less  relies,  and  to  which  philosophers  will 
hear  of  no  exception ;  we,  on  the  other  hand,  find  that  the  study  of  the  Uni- 
formities of  Co-existence  has  no  such  support  [in  the  absence  of  any  knowledge 
of  Scientific  Analogy],  and  that  therefore  the  whole  field  of  inquiry  is  unsettled 
and  indeterminate.  Thus  it  is  that  if  I  see  a  negro  suffering  pain,  the  law  of 
causation  compels  me  to  believe  that  something  had  previously  happened,  of 
which  pain  was  the  necessary  consequence.  But  I  am  not  bound  to  believe 
that  he  possesses  some  property  of  which  his  woolly  hair  or  his  dark  skin  are 
the  necessary  accompaniments.  I  cling  to  the  necessity  of  a  uniform  Sequence ; 
I  reject  the  necessity  of  a  uniform  Co-existence.     This  is  the  difference  between 


^30  THE  GEEAT  SOCIAL  QUESTIOIST.  [Ch.  IV. 

not  SO  primitively  and  absolutely  indispensable,  as  the  Static 
Condition  of  Individual  Existence ;  but  none  tlie  less  so  to  tbe 
Continued  Existence  of  Society. 

325.  As  Objective,  tMs  Sexual  Mateliood  comes  under  tbe 
Exactology-Clef  carried  up,  by  the  proper  Notation,  to  the 
top  of  the  Table,  or  the  region  of  Man.  It  suggests,  therefore, 
Analogic  universally,  and,  by  another  €cho  of  Analogy, 
the  Algebraic  Equation.  It  is  a  question  for  Science  whether 
in  this  latter  case  the  Conjugiality  is,  in  its  Normal  or  Legiti- 
mate character,  in  accordance,  in  other  words,  with  the  be- 
hests of  the  Divine  Social  Code,  equally  fixed  and  indissoluble, 
as  in  the  case  of  the  two  Sides  of  the  Individual  Body ;  whether 
it  is  so  by  the  Higher  Spiritual  Law  of  Man's  Individual 
Nature,  and  whether  it  sTiould  be  so  by  the  enacted  Laws  of 
the  Legislative  Authority.  This  question  involves  in  its  solu- 
tion aU  the  subtle  and  difficult  and  abstruse  questions  affect- 
ing Love,  Marriage,  and  Divorce;  and,  through  them,  the 
whole  consideration  of  the  Final  or  Millennial  Cast  of  Human 
Society.     The  world  has  sought,  hitherto,  to  adjust  these  mat- 


Conseqiiences  and  Concomitants.  That  the  pain  has  a  cause,  I  am  ■well  assured. 
But  for  aught  I  can  tell,  the  blackness  and  the  woolliness  may  be  ultimate 
properties  which  are  referable  to  no  cause ;  or,  if  they  are  not  ultimate  proper- 
ties, each  may  be  dependent  on  its  own  cause,  hut  not  he  necessarily  connected.  The 
relation,  therefore,  may  be  universal  in  regard  to  the  Fact,  and  yet  casual  in 
regard  to  the  Science. 

3.  '  This  distinction  when  once  stated  is  very  simple ;  but  its  consequences 
in  relation  to  the  science  of  Logic  had  escaped  all  previous  thinkers.  When 
thoroughly  appreciated,  it  will  dispel  the  idle  dream  of  the  universal  applica- 
tion of  the  Baconian  philosophy  ;  and  in  the  meantime  it  will  explain  how  it 
was  that  even  during  Bacon's  life,  and  in  his  own  hands,  his  Method  frequently 
and  signally  failed.  He  evidently  helieved  that,  as  every  phenomenon  has 
something  which  must  follow  from  it,  so  also  it  has  something  which  must  go 
with  it,  and  which  he  termed  its  Form.  K  he  could  generalize  the  form — that 
is  to  say,  if  he  could  obtain  the  law  of  the  Co-existence— he  rightly  supposed 
that  he  would  gain  a  scientific  knowledge  of  the  phenomenon.  With  this  view 
he  taxed  his  fertile  invention  to  the  utmost  *  *  *  *  ^  yet,  in  regard  to 
the  study  of  Co-existences,  all  his  caution,  all  his  knowledge,  and  all  his 
thought,  were  useless.  His  weapons,  notwithstanding  their  power,  could  make 
no  impression  on  that  stubborn  and  refractory  topic.   The  laws  of  Co-existences 


Ce.iv.1      moitogamy,  polygamy,  sexual  feeedom.  231 

ters,  solely  or  mainly,  througli  Tradition  and  Authority,  if  we 
except  a  few  spasmodic  efforts,  as  in  the  times  of  the  French 
Revolution,  to  inaugurate  some  crude  and  ill-digested  theory. 
But  Tradition  and  Authority,  Inspiration  and  Special  Illumina- 
tions even,  address  themselves  to  the  Particular  Faculty  in 
Man,  Science  alone  to  his  Universal  Faculty. 

326.  It  will  be  ultimately  through  Science,  therefore,  and 
specifically  through  BcientifiG  Analogy,  that  the  intricacies 
of  the  Social  Question  will  be  threaded.  Hitherto  there  remain 
in  the  world  the  same  conflicting  opinions  and  usages,  the 
same  incoherence  and  chaos,  in  respect  to  it,  as  in  respect  to 
religious  subjects,  more  generally.  Polygamy,  Monogamy 
and  broader  views  of  Freedom  jostle  each  other,  in  passmg 
from  country  to  country,  or  from  one  social  circle  to  another ; 
nor  is  the  divergency  growing  less,  but  greater.  Who  would 
have  thought,  thirty  years  ago,  that  in  this  decade,  next  to 
Slavery  the  most  embarrassing  political  question  in  the  United 
States  of  America  would  be  the  Polygamic  Institution  of  the 


[Analogic]  are  as  great  a  mystery  as  ever,  and  all  our  conclusions  respecting 
tliem  are  purely  empirical.  Enery  Inductive  Science  now  existing  is,  m  its 
STRICTLY  SCIENTIFIC  PART,  solcly  a  generalization  of  Sequences.  The  reason  of 
this,  though  vaguely  appreciated  by  several  writers,  was  first  clearly  stated  and 
connected  with  the  general  theory  of  our  knowledge  by  Mr.  Mill.  He  has  the 
immense  merit  of  striking  at  once  at  the  very  root  of  the  subject,  and  showing 
that,  in  the  Science  of  Logic,  there  is  a  fundamental  distinction  which  forbids  us 
to  treat  Co-existences  as  we  may  treat  Sequences ;  that  a  neglect  of  this  distinc- 
tion impairs  the  value  of  the  philosophy  of  Bacon,  and  has  crippled  his  succes- 
sors ;  and  finally,  that  the  origin  of  this  distinction  may  be  traced  backward 
and  upward  until  we  reach  those  Ultimate  Laws  of  Causation  which  support 
the  fabric  of  our  knowledge,  and  beyond  which  the  human  mind,  in  the  present 
stage  of  its  development,  is  unable  to  penetrate. 

4.  'While  Mr.  Mill,  both  by  delTing  to  the  foundation  and  rising  to  the  sum- 
mit, has  excluded  the  Baconian  philosophy  from  the  investigation  of  Co-exist- 
ences, he  has  likewise  proved  its  incapacity  for  solving  those  Vast  Social  Pro- 
blems which  now,  for  the  first  time  in  the  history  of  the  world,  the  most  ad- 
vanced thinkers  are  setting  themselves  to  work  at  deliberately,  with  scientific 
purjDose,  and  with  something  lilce  adequate  resources ;'  (1) — that  is  to  say,  his- 
torically and  observationally,  but  none  wTiatexer  logically. 


(1)  Essays  ty  Thomas  Henry  Buckle,  pp.  90-9T. 


232  QUALIFICATIONS  OF  THE  IIS^VESTIGATOE.  [Ch  IV. 

Mormons?  The  next  great  Social  Agitation  will  cover  the 
whole  ground  of  the  true  status  of  Woman  in  Society,  and  the 
true  Relations  of  the  Sexes.  History  and  Experience,  merely^ 
are  wholly  inadequate  to  the  solution.  The  final  answers  to 
these,  the  most  delicate  questions  afiecting  human  affairs,  will 
require  the  aid  of  the  most  radical  understanding  of  Universal 
Laws.  Competent  investigators  in  this  sphere  of  inquiry  are 
only  those,  first,  who  are  brave  enough  fearlessly  to  inquire  ; 
secondly,  those  who  can  compel  in  themselves  that  indifference 
to  results  which  will  prevent  them  from  importing,  as  factors 
of  the  solution,  their  own  prejudices,  preconceived  opinions,  or 
personal  preferences  ;  those,  in  other  words,  with  whom  the 
Truth  on  the  subject  is  more  important  than  that  it  should 
prove  to  be  of  any  particular  Complexion,  to  which  their  pecu- 
liar dogma,  fancy,  organization,  or  experiences  may  have  in- 
clined them,  as  Individuals. 

327.  The  Competent  Investigator,  indeed,  in  any  branch  of 
Social  Science,  above  the  mere  Statistics  of  common  life,  is  he 
who  can  most  completely  take  his  own  personality  out  of  the 


5.  "  No  better  statement  than  this  of  the  extent  to  which  modern  Thought 
has  penetrated,  and  of  the  limitations  necessarily  imposed  upon  it,  viewed  from 
the  Inductive  or  Baconian  point  of  view,  can  probably  be  found  in  the  works 
of  any  writer. 

6.  "The  truth  of  the  statement  contained  in  the  first  paragraph  of  the  above 
extract — that  the  business  of  Logic  is  to  arrive  at  a  knowledge  of  the  Laws  of 
Causation — will  become  more  apparent  on  reference  to  Diagram  No.  4,  t.  188, 
where  the  converging  crooked  lines  represent  Induction,  aud  the  diverging 
straight  lines  represent  Deduction.  The  effort  of  the  inductive  inquirer  is, 
literally,  to  arrive — hj  meam  of  the  single  line  of  Ms  investigation — at  that  point 
in  the  progress  of  his  labors  where  Causation  actually  takes  its  rise.  It  is  an 
inquiry  in  the  hachward-tendin^  direction^  so  to  speak,  toward  origins,  or  causes, 
with  the  end  constantly  in  view,  and  necessarily  Tiopedfor^  of  obtaining  such  a 
knowledge  of  those  causes  or  origins  as  will  enable  him  to  reverse  all  his  opera- 
tions, and  by  the  adoption  of  a  Deductive  method,  to  previse  Co- Sequences  in 
respect  to  an  Order  analogous  with  Time,  and  with  no  hope,  even,  as  shown  by 
Mr.  Mil,  of  deducing  Co-Existences,  which  pertain,  to  an  Order  which  is  anor 
logons  with  Space. 

7.  "  The  investigation  of  Sequences — which  is,  then,  the  sole  province  of 
Logic  (Catalogic) — involves  progress  in  a  single  line,  either  forward,  as  Oedi- 


Ch.  IV.]         THE  PEATEE  FOE  ALL.  TEUTH.  233 

inquiry,  and  study  tlie  subject  Objectively ;  as  much  so  as  he 
would  study  the  moves  in  a  game  of  chess  played  by  indiffer- 
ent parties,  or  as  he  would  solve  a  mathematical  problem. 
In  so  far  as  he  lets  his  Feeling  into  the  subject  his  competency 
is  vitiated.  It  is  not,  primarily^  a  question  of  what  he  or  she 
would  choose,  but  a  question  of  what  the  highest  conceivable 
well-being  of  Humanity  demands, — this  agaiQ  tested  by  the 
known  operation  of  Universal  Laws.  To  investigate  in  this 
sphere  requires,  therefore,  the  impartiality  of  the  umpire  or 
the  judge,  or,  in  one  word,  it  requires  the  true  Methods  of 
Science ;  the  absence  of  any  undue  leaning  to  the  New  or 
the  Old. 

828.  In  other  words  still,  it  is  only  those  who  can  pray  with 
unfeigned  sincerity  to  be  led  into  the  Knowledge  of  all 
Teuth,  how  much  soever  it  may  crucify  the  Affections,  or  set 
aside  the  the  most  cherished  Opinions,  who  have  the  rights — 
in  the  most  radical  sense  of  the  word  Hight, — to  discuss  even, 
so  solemn  a  question;  upon  the  wise  answer  to  which  will 
hang  the  destinies,  in  a  great  measure,  of  millions  of  Men  and 


I 


isTARY  Syllogistic,  or  backward,  as  Induction  (Inverse  Syllogistic).  (See 
Hickok's  Empirical  Psychology,  pp.  147-150).  It  finds,  therefore,  its  appro- 
priate analogue  in  the  Progression  of  Time — or  in  its  Retrospective  aspect. 
So  long  as  Primal  Causes  are  unknown,  the  Induction  which  founds  the 
Reasoning,  must  be  from  Effects  to  Causes,  and  from  Causes  to  anterior  Cau- 
ses, until  the  Ultimate  Cause  is  reached  or  assumed. — The  elimination  of  dis- 
turbances by  which  modern  thinkers  have  clarified  the  Induction  of  Aristotle, 
has  consisted  in  stripping  the  Proposition  of  those  adjuncts  which  tend  to 
complicate  the  question  of  Sequences  with  considerations  of  Co-Existences ; 
because,  as  is  now  apparent,  the  application  of  the  Simple  Inductive-and-De- 
ductive  Method  must  be  '  absolutely  impotent '  in  its  endeavor  to  travel  upon 
two  lines  which  are  side-by-side  of  each  other,  SpACE-wise ;  or  upon  the  Gross-line 
or  Parallel  Cross-lines  of  connection  between  the  Successive  Points,  at  equal 
Distances  outward,  along  any  two  such  Madil  or  Time-Lines  signifying  Diffek- 
ENT  Series  of  Sequences. 

8.  "  The  final  point  in  this  "bachward  march  of  progress  toward  a  Prime  Cause 
— represented  in  the  Diagram  (No.  4,  t.  188)  by  the  Centre  of  the  Circle — 
being  once  attained,  however,  an  entirely  new  character  of  the  Procedure  is 
taken  on,  in  a  double  sense.  First,  a  veritable  Terminal  Conversion  into 
Opposites  occurs, — so  that  the  Progress  is  for  the  future  solely  outward  and 
23 


234  QUALITIES  OF  THE  SOCIAL  SURGEON".  [Ch.  IV. 

Women  as  yet  unborn.  Else,  "Draw  not  nigli  Mtlier:  pnt 
off  thy  shoes  from  off  thy  feet ;  for  the  place  whereon  thou 
standest  is  hol}^  ground."  (1).  A  profound  consciousness  of 
the  Purity  and  Sanctity  of  Love,  a  well-assured  Confidence  in 
one's  own  possession  of  clearness  of  intellectual  perception,  of 
an  unbiased  judgment,  and  of  unbounded  devotion  to  the 
Right,  and  to  the  supremest  happiness  of  Mankind ;  to  all 
which  should  be  added  the  aid  of  an  infallible  Scientific  guide 
as  compass  and  chart ; — these  are  the  only  sufficient  warrant 
for  propounding  a  Positive  Doctrine,  almost,  it  may  be  said, 
for  entertaining  a  positive  opinion  on  the  subject.  Again,  to 
change  the  illustration,  such  are  the  requisite  qualifications  of 
the  Social  Surgeon  who  should  be  competent  to  probe  the 
great  Social  Ulcer  which  the  balm  of  Christianity,  applied 


(mwa/rd  from  the  attained  Centre  of  Research,  and  a  Universal  Deduction  (Cata- 
logic)  takes  the  place  of  a  wavering  and  tentative  Induction  (Observation  and 
Analysis).  In  the  second  place,  it  is  obvious  that  the  first  step  forward  in  this 
Deduction,  from  the  Universal  Centre  of  Reasoning  or  Principle^  upon  whatsoever 
Line  of  Sequences^  is  accompanied  by  a  sidewise  step,  on  either  hand,  (through 
the  diverging  of  the  radiation  from  the  common  centre),  which  Sidewise  step 
holds  Precise  Mathematico-Logical  relations,  capable,  therefore,  of  Exact  Scien- 
tific treatment,  with  the  lengthwise  step  forward  and  outward.  These  Steps  in 
Extension,  or  Sidewise  Expansion,  are,  in  other  words,  exactly  co-ordinated 
with  the  step  in  Protension  and  are  related  to  Space  precisely  as  the  other  is 
related  to  Time  ;  and  hence,  to  Co-Existences  in  Space,  as  the  other  to  Co- 
Sequences  in  Time.  Not  only,  therefore,  is  Deduction  rendered  universal  by 
securing  a  Universal  Intellectual  Fountain  of  Causation ;  but,  behold  !  another 
new  and  most  resplendent  marvel  of  Scientific  Discovery  reveals  itself,  at  the 
same  instant,  in  the  collateral  fact^  whereby  The  Science  of  Analogic  is  de- 
finitely constituted.  It  is  in  this  manner  tJiat  Analogic  holds  the  same  repetittmj 
relationship  to  Extensimi^  to  Go- Existences^  and  to  Space  itself  as  one  of  the  Uni- 
versal Continents  of  Bein^,  which  Logic  holds  to  Protension,  to  Co-SequeiiMS,  aiid 
to  Time,  the  other  joint  Universal  Continent  of  Being. 

9.  "  Thirdly  and  finally,  the  Pantglogic,  to  result  from  the  interworldng  Com- 
posity  and  harmony  of  the  Regenerated  and  Completed  (Cata-)  Logic,  and  the 
almost  unhoped-for,  new  and  genuine  Science  of  Analogic,  must  be  exhaustive 
and  complete ;  must  be,  in  fine,  inaugurative  of  a  new  era."  M.  A.  C. 


(1)  Exodus  iU.  6. 


m  IV.]  BASIS  OF  DIALECTIC.  235 

during  Eighteen  Hundred  years,  has  utterly  failed  to  cure. 
The  dominance  of  crude  passion,  and  equally  so  that  of  blind 
sentiment,  and,  finally,  that  of  theorizing  sentimentality,  must 
be  set  absolutely  aside  from  this  inquiry. 

329.  To  resume :  The  Hemisphere,  in  any  bi-lateral  conjunc- 
tion of  Being,  which  at  first  presents  itself  as  Male  or  Mascu- 
line, exhibits,  in  the  next  instant,  attributes  which  seem  to  be 
Feminine  ;  and  so  contrariwise  of  the  Female.  That  is  to  say, 
the  Male  is  usually  reckoned  as  Positive  relatively  to  the 
Female,  and  the  Female  as  therefore  Negative,  in  the  same 
relation.  But  no  sooner  have  we  settled  upon  this  understand- 
ing of  the  subject  than  it  presents  itself  in  some  new  aspect 
throughout,  and  the  Female  functionates  as  the  Positive,  and 
the  Male  as  the  Negative  party.  Hence,  we  are,  in  the  first 
place,  referred  back  from  the  Sexual  discrimination  to  the  more 
radical  Positive-and-Negative  distinction  which  rests,  in  turn, 
upon  the  Something  and  Nothing,  as  Original  Constituents 
of  Being.  The  Right  and  the  Left  Sides  thus  become  ex- 
ponents of  the  Positive  and  Negative  Potency  respectively, 
and,  in  some  sense,  alternately.  In  the  next  place,  we  dis- 
cover a  perpetual  Seesaw^  or  mutual  interchange  of  position, 
between  these  two ;  as,  when  the  body  turns  around,  that 
which  was  Right  becomes  relatively  Left,  and  mce  i^ersa; 
when  it  turns  back  the  original  position  being  resumed.  Or, 
as  a  better  illustration,  when  the  right  foot  is  put  forward  in 
walking,  that  foot  is  positive  in  function,  and  the  left  is  nega- 
tive or  passive  ;  but  at  the  next  instant,  the  left  foot  is  active, 
and  the  right  is  passive  ;  while,  however,  the  whole  body  has 
advanced  to  a  new  position  by  means  of  this  Dialectic  (Grr. 
dia^  Acsoss  ;  and  legein,  to  speak,  like  dis-cussion — counter- 
points ;  counter-positioning).  This  is  the  connection  between 
the  Ideas  or  Type- Forms  of  Plato, — basically,  as  we  have  seen, 
the  Bi-lateral  Symmetry  of  the  Primitive  Something  and  No- 
thing as  Universals, — and  the  whole  PMlosopTiy,  or  Science  of 
IdeaSj  which  he  denominated  Dialectic,    This  Dialectic  or 


236  HEGEL'S  DIALECTICAL  METHOD.  [Ch.  IV. 

Counter-positioning  of  the  two  Sides  of  anj  development  what- 
soever, based  on  the  Primitive  Difference  of  the  Something 
and  the  ]S"othing,  is,  finally,  the  distinctive  feature  of  the  Phi- 
losophy of  Hegel.  We  pass  backward,  therefore,  naturally 
and  easily  from  the  Clef  1 . V2  to  the  Clef  1.0;  from  the  Sub- 
jective Department  of  Science  as  a  Special  and  Obscure  Do- 
main, to  the  broad  and  somewhat  Indeterminate  Kealm  of 
Universal  Philosophy.  The  most  determinate  or  Science-like 
section  of  this  new  Sphere  is,  however,  precisely  this  doctrine 
of  Dialectic. 

330.  The  following  is  Schwegler's  account  of  the  Dialectical 
Basis  of  Hegelianism : 

"Hegel's  dialectical  method  is  partly  taken  from  Plato,  and 
partly  from  Fichte.  The  conception  of  negation  is  Platonic. 
^  All  negation^^  says  Hegel,  Hs  position^  affirmation.  If  a 
conception  is  negated,  the  result  is  not  the  pure  nothing — ^a 
pure  negative,  but  a  concrete  positive ;  there  results  a  new 
conception  which  extends  akou]N"d  the  negation  of  the  preced- 
ing one.  The  negation  of  the  One,  e.  g.,  is  the  conception  of 
the  Many."*  In  this  way  Hegel  makes  negation  a  vehicle  for 
dialectical  progress.  Every  pre-supposed  conception  is  de- 
nied, and  from  its  negation  a  higher  and  richer  conception  is 
gained.  This  is  connected  with  the  method  of  Fichte,  which 
posits  a  Fundamental  Synthesis ;  and  by  analyzing  this, 
seeks  its  Antitheses,  and  then  unites  again  these  antitheses 
through  a  second  Synthesis — e.  g.,  Being,  Nothing,  Becoming, 
Quality,  Quantity,  Measure,  etc.  This  method,  which  is  at 
the  same  time  Analytical  and  Synthetical,  Hegel  has  carried 
through  the  whole  system  of  Science."  (1). 

331.  Before  attending  to  the  distribution  of  Philosophy,  we 
are,  however,  to  complete  the  previous  investigation  by  giving 
a  passing  notice  to  the  Indeterminismus  of  Number  (Ot^e, 
Many,  All),  and  to  its  Analogical  Relations  in  the  Echo-, 


(1)  Sch-wegler's  History  of  Philosophy.    Seelye,  p.  34T. 


Ch.  IV.]  THE  INDETERMINISMUS.  237 

sopMsmus,  I  have  previously  olbserved  that  this  Sphere  of 
Being  falls  more  especially  within  the  Philosophical  Domain, 
which,  in  the  Aggregate,  is  characterized  by  greater  Indeter- 
minateness  than  belongs  to  Science  properly  so  called — but,  in 
a  subordinate  way,  it  finds  its  place  also  in  Positive  Science. 

332.  Each  Special  Science  has  withijs^  itself  an  Indeter- 
minate Department,  as  contrasted  with  the  Determinate  and 
more  properly  Scientific  portion  of  the  same  Science.  An 
instance  of  this  is  found  in  Chemistry,  for  example,  in  what 
relates  to  Mixtures  and  Amalgams,  the  region  of  Indefinite 
Proportions,  as  contrasted  with  the  more  properly  Scientic 
Department  of  Chemistry,  that  in  which  the  Law  of  "  Definite 
Proportions"  absolutely  prevails.  The  difference  is  as  that 
in  respect  to  Number  between  Singulism  and  Pluralism  (One- 
ness and  Manyness)  on  the  one  hand, — Indeterminate, — and 
Unism  and  Duism  (Oneness  and  Twoness),  on  the  other  hand, 
— Determinate.  Chemistry  as  a  whole,  as  characterized  by 
its  Determinate  Portion,  by  virtue  of  which  it  is  made  a  Sci- 
ence in  the  strict  sense  of  the  term,  belongs  under  the  Clef  1 ; — 
but  the  Indeterminate  portion  of  Chemistry,  or  of  Any  Science, 
may  then  be  discriminated  by  the  Addition  of  the  Clef  ~, 
which  has  the  Indeterminateness  of  Oi^B,  Many,  All,  as  ap- 
pears in  the  Crucial  Schema  of  the  Universe,   (t.  234). 

333.  The  sign  ^  is  employed  in  Mathematics  to  denote  mere 
Indeterminate  !N'umerical  Difference.  Its  appropriateness  here 
is  therefore  obvious.  I  have  adopted  the  expression  One, 
Many,  All,  as  the  ruling  form  of  this  idea  from  Kant  (t.  217) ; 
although  the  discrimination  One,  Some,  (Few,  Many\  All,  as 
showTi  in  the  Crucial  Schema,  is  more  special  and  accurate. 
The  Many  naturally  usurps  the  place  of  the  Some,  (Fr.  quan- 
tite),  and  stands  representatively  for  it,  precisely  as  we  say 
Magnitude  (Lat.  magnus,  Geeat)  for  Dimension  generally, 
whether  really  great  or  small,  to  the  exclusion  of  the  equally 
authentic,  but  almost  unknown  word  Minitude  (Lat.  minuSy 
Less). 


238  .        CLASSIFICATION  ;  GENERALIZATION?^.  [Ch.  IV. 

334.  The  question  now  naturally  arises :  Wliat  is  tlie  In- 

determinismus  of  the  Scientismus  generically— (1 . 2) as 

distinguished  from  the  Indeterminate  portion  of  the  Special 
Sciences  (t  332)  ?  My  reply  to  this  is,  that  it  is  the  Depart- 
ment of  Scientific  Classification,  which  is  an  Indeter- 
minate Distribution  of  the  Manyness  of  Particular  Objects 
within  the  Unity  of  a  Class,  Genus,  or  Species.  Generaliza- 
tion and  Classification  are  habitually  classed  together,  in 
scientific  parlance,  as  very  universal  Attendants  upon  Science, 
the  Preliminaries  or  Conditions,  as  it  were,  of  all  Science; 
themselves  not  properly  Sciences,  nor  their  locality  in  the 
Scientific  field  anywhere  very  accurately  defined.  I  shall  now 
be  understood  when  I  say  that  Generalization,  under  the 
Clef  ±,  in  addition  to  its  occurrence  within  the  body  of  each 
special  Science^  as  Unismal  and  preliminary  there^  furnishes, 
by  itself,  the  Grand  Unismal  and  Logically  Preliminary 
Department  of  Science, — in  a  sense  a  Universal  Science — called 
I^ATURAL  Philosophy  ;  the  word  is  taken  in  the  large  or 
Comtean  sense  of  the  term  as  previously  pointed  out.  It  is 
the  Science  which  I  have  elsewhere  denominated  Generalogy. 
It  has  its  Classification,  under  the  Clef  1'^;  in  addition  to 
its  occurrence  within  the  body  of  each  Special  Science  as 
just  shown  in  what  precedes ;  and  its  own  Universal  and  Gen- 
eral Laws,  and  will  also  constitute  a  distinct  Grand  Depart- 
ment of  Science.  It  will  be  one  of  the  tasks  of  Universology 
to  elaborate  it  as  such.  The  subject  will  recur,  in  other 
connections,  in  the  present  work.   (t.  338). 

335.  Prof.  Yander  Weyde,  of  the  Cooper  Institute,  has  fur- 
nished me,  in  advance  of  publication,  some  of  the  sheets  of  an 
extensive  classification  of  all  our  mental  acquisitions,  now  in 
preparation  by  him,  far  more  elaborate  in  detail  than  any 
which  has  preceded  it.  AH  Human  Knowledge  he  divides, 
in  the  first  instance,  into  1.  Sciences,  and  2.  Arts.  This 
accords  in  Principle  with  the  Grand  Distinction,  as  insisted 
upon  in  this  work,  between  Station  and  Motion,  or  Exist- 


Ch.  lY.]  VANDEE  WEYDE'S  DISTEIBUTIOlvr.  239 

Ei^CE  and  MoYEMEi^T,  Science  repeating  loy  Analogy  Slalion 
oiJiest,  Space,  oy  Mental  ^xpatiation  as  mere  Knowmg  ariSiTt 
from  Doing  ;  and  Art  repeating  in  the  same  manner  Motion  or 
Movement,  related  to  Time  and  Doing,  as  distinguislied  from 
Abstract  Knowing,  which  is  Science,  (and  from  Being  merely, 
which  is  Nature). 

336.  He  next  distinguishes,  within  the  Domain  of  Science, 
Mental  Philosophy  from  four  remaining  branches  to  be  men- 
tioned presently.  This  he  makes  include  both  w^hat  I  have 
called  Philosophy,  and  placed  at  the  bottom  of  my  Typical 
Table  (t.  40),  and  what  I  have  denominated  Man  (Anthropol- 
ogy), and  placed  at  the  top  of  the  same  Table.  The  Eegion 
which  I  assign  to  Pneumatology  he  has  omitted  altogether. 
His  four  remaining  branches  of  Science  are  :  I.  Positive  Sci- 
ET^CE,  divided  into  1.  Mathematics,  and  2.  The  Science  of  Na- 
ture. This  approximates  the  Abstractology  and  Concretology 
of  Spencer.  II.  History ;  III.  Languages  ;  and  lY.  A  Knowl- 
edge of  Trades  developed  by  the  real  and  imaginary  wants  of 
Society,  what  I  should  call  Artisanship,  and  regard  as  a  lower 
department  merely  of  Art.  As  History  is  also  an  account  of 
the  Jies  Gestce,  or  things  done  in  Time,  it  also  falls  within  my 
larger  understanding  of  the  meaning  of  Aet.  The  basis  of 
History  is  Chronology,  the  Science  of  Time  (Gr.  Qhronos, 
Time).     So  again  of  Language  in  its  Art-Side. 

337.  Dismissing  the  further  pursuit  of  the  other  parts  of  this 
Distribution,  let  us  give  a  little  further  attention  to  the  Sub- 
division of  the  Science  of  Natuee.  This  our  author  divides 
into  two  Branches,  the  first  of  which  he  calls  "  Natueal  Phi- 
losophy, the  Examination  and  Explanation  of  Natural  Phe- 
nomena, in  a  general  sense."  This  is  the  region  occupied  by 
all  the  lucubrations  of  M.  Comte,  if  we  add  a  foundation  laid 
in  a  similar  general  view  of  Mathematical  Science.  This  view, 
on  account  of  its  Generality,  Comte  denominates  Abstract, 
while  the  Special  investigation  of  the  Sciences,  Echosophy 
proper,  he  calls  Concrete,    This  use  of  the  terms  Abstract  and 


240  GENEEALOGY  AISTD  SPECIALOGT.  [Ch.  IV. 

Concrete,  where  Generality  and  Speciality  are  alone  meant,  is 
sharply  and  justly  criticised  by  Spencer.  (1).  Tlie  larger 
meaning  of  Natural  Philosopliy  liere  intended  must  not  be  con- 
founded witli  a  narrow  use  of  the  term  which  has  obtained  a 
footing  in  England  and  America, — including  no  more  than 
certain  branches  of  Physics  and  Mechanics  in  their  most  Bpe- 
dal  aspect.  To  avoid  this  confusion,  and  for  the  intrinsic 
excellence  of  the  designation,  notwithstanding  a  certain  un- 
couthness  of  the  expressions,  I  shall  sometimes  designate 
this  Department  of  Science,  Gen^eealogy.  And  inasmuch  as 
the  Domain  of  Natural  Philosophy  embraces  The  General 
Conditions  of  Being,  or  The  Conditioned,  as  contrasted  with 
The  IJNCONDiTioisrED,  which  is  the  Special  Domain  of  Specu- 
lative Philosophy,  the  Appropriate  Clef  for  its  Notation  is 
+  —  or  ±  (See  Crucial  Schema,  t.  234,  334). 

338.  For  the  remaining  Branch  of  Cosmical  Science,  this 
author  finds  no  single  term,  but  describes  it  as  the  "  Simple 
contemplation  of  the  Objects  of  Natuee."  Let  us  discrimi- 
nate this  on  the  contrary  as  Specialogy.  This  he  subdivides 
into:  1.  The  Consideration  of  the  Heavens,  which  he  de- 
nominates Cosmography,  for  which  I  have,  however,  preferred 
the  term  Ueanology  (Gr.  Uranos,  Heaven).  2.  That  of  the 
Earth,  for  which  he  has  no  name,  and  to  which  I  have  applied 
the  term  Tellueology  (Lat.  Tellus,  the  Eaeth).  This  last 
he  divides  into  1.  "The  Products  of  the  Earth,"  the  Science 
of  which  I  will  denominate  E-egnology  (Lat.  Begnum,  a 
Kingdom),  the  well-known  Science  of  the  Three  Kingdoms, 
Mineral,  Vegetable,  Animal ; — Mineralogy  to  be  taken,  in  an 
enlarged  sense,  to  include  Geology  and  the  related  Sciences  ; 
2.  Hydeology,  and  Hydeogeaphy  (Gr.  Eudor,  Watee)  ; 
and  3.  Aeeology  (Pneumatics,  etc.) — (Lat.  Aer,  the  Aie). 

339.  The  discrimination  between  Generalogy  and  Spe- 
cialogy, recognized  by  Comte  and  Yander  Weyde,  is  wholly 


(1)   Classification  of  the  Sciences,  pp.  6-11. 


Ch.  IV.] 


DISTBIBUTION  OF  NATUEO-METAPHYSIC. 


241 


omitted  by  Spencer.  It  is  not  inserted  in  The  Fundamental 
Exposition  (Tab.  15,  t.  278),  wMcli  is  confined  to  the  Special 
Sciences.  The  other  distinction  of  Vander  Weyde,  also  omitted 
by  the  other  authors,  between  Celestial  and  Terrestrial  Science, 
I  have  placed  in  the  Table  under  the  names  Uranology  and 
Tellurology,  between  which  I  have  inserted  Meteorology,  cov- 
ering, as  it  were,  the  domain  of  Mid-air,  the  Meteoric  region 
between  the  Heavens  and  the  Earth— all  branches  of  (3.)  2. 
(t.  278).  These  three  Domains  repeat  the  three  Stories  of  Eleva- 
tion in  the  primitive  and  larger  distribution  (Typical  Table,  t.  40) 
into  Anthropology,  Pneumatology,  and  Cosmology.  The  Paral- 
lelism between  the  two  Series  is  shown  in  the  following  Table. 


a?ABiiE   i-r. 


2.  Ground  Departments  of  Knowledge. 

3.  Anthropology  (Celestial). ' 
2.  Pneumatology  (Aerial). 
1.  Cosmology  (Earthy). 


2.  Correapondmg  Divisiona  of  Conoretology. 

0         Uranology    (Celestial).  ^   ^ 
Meteorology  (Aerial). 
Tellurology  (Earthy). 


Or,  distributed  by  Clefs,  thus  : 

(1.2)3^^.    .  (3.)2)3^ 

(1.2)2"'.  (302)2'^* 

(1.2)r*.  (3.)2)r*. 

340.  We  come  now  to  the  Distribution  of  the  proper  Domain 
of  Philosophy,  of  Naturo-Metaphysic  specifically,  as  the  Sub- 
jective Counterpart  of  Echosophy,  which  is  OBJECTIVE. 
Each  has,  however,  within  itself,  an  echo  of  the  other ;  that  is 
to  say,  Echosophy  has  a  Minor  or  Subordinate  Department, 
which  repeats  locally  the  whole  Philosophical  Domain ;  that 
in  other  words,  which  is  relatimly  Subjective,  although  still 
within  the  Objectivismus  of  Knowledge.  So,  on  the  contrary, 
Philosophy  has  a  Minor  Department  answering  to  the  Positive 
Sciences;  a  Branch  or  Aspect  relatively  Objective,  although  still 
within  the  Subjectivismus.    The  Clefs  I.V2  and  1.0,  as  they 


242     ECHOSOPHY  OBJECTIVE  ;  PHILOSOPHY  SUBJECTIVE.  [Ck.  IV. 

have  just  now  been  discussed  (as  Sulbordmate  Clefs)  belong, 
as  already  stated,  to  the  Subjectivismus  of  Ecliosophy.  They 
furnish,  on  the  one  hand,  therefore,  a  natural  Transition  to 
Philosophy,  the  true  Subjective  Domain,  while,  on  the  other 
hand,  they  will  be  therein  repeated^  simply  from  a  diflerent, 
and  more  subjectively  radical^  point  of  view.  They  are  here, 
then,  to  be  cursorily  distributed  in  accordance  with  the  plan 
or  pattern  instituted  in  what  precedes,  for  the  1 ;  %  They  are 
to  be  brought  forward  as  Primary  Clefs ;  not  as  Secondary 
and  Subordinate  ones,  as  in  the  previous  case. 

341.  The  Clef  1 ;  V2  denotes  The  Fractions,  which  continue 
The  Ordinal  Series  of  Numbers,  downward  and  backward  (see 
Crucial  Schema  t.  234),  and  so  into  the  Bowels,  Viscera,  or 
Vitals  of  the  Individual  Unit.  This,  then,  is  within  The  Sub- 
jective DoMAiis".  The  Fractions  are  the  Ordinal  Series  of 
this  Subjectivismus,  and  Counterpart  therefore  the  Clef  T*.  2'''^ 
of  Echosophy,  or  the  Objective  Sciences,  (t  236). 

342.  The  Clef  1.0  as  Primitive,  which  it  is  here  in  the  Do- 
main of  Philosophy,  then  counterparts  or  corresponds  to  1.2 
in  the  Domain  of  Science  (t.  291).  This  is  Static  and  Spacio 
(Ex-spatisdiye)  in  character,  and  hence  Cardinal  and  con- 
trasted with  the  Ordinality  of  the  Fractions. 

343.  Finally,  the  Echo,  in  Philosophy,  to  ±  for  l^atural 
Philosophy  (t  337)  in  Objective  Science,  is  ax) .  By  examin- 
ing the  Crucial  Schema  (t.  234),  it  will  now  appear  that  the 
Cardinal  Series,  The  Ordinal  Series  (of  Numbers),  and  the 
PluS'Minus-JEJquation-Bsisis  of  Numerical  Eelations  go  con- 
jointly to  the  Representation  of  Echosophy,  or  the  Objective 
Sciences  ;  and  that,  contrariwise,  the  Abortive  One-Zero  Series, 
together  with  The  Fractions,  and  the  Signs  of  Unconditional- 
ity, — The  Absolute  and  the  Infinity  of  Number— go  to  the 
Representation  of  Philosophy,  or  of  the  Subjective  Domain  of 
Investigation. 

344.  The  Yitalic  or  Visceral  region  of  Philosophy  (1  ;  VO^  is 
Theology,  as  the  Scientific  Inquiry  after  the  Inmost  First 


Ch.  IV.]    SPECULOLOGY  ;   MIDDLE  EEGIOX  OF  PHILOSOPHY.       243 

Cause  of  All  Being  in  respect  to  Action  or  Movement,  Forth- 
putting,  or  Creation — ^lience  Ordinal  or  On-going, — while  yet 
also  Subjective  Interior,  or  Hidden.  This  Echoes  to  Practical 
Science  and  the  so-called  Practical  Philosophy  externally, 
(t.  283). 

345.  The  Middle  region  of  Philosophy  (1.0),  which  answers 
to  Scientific  Theory  generally,  or  to  Specialogy  (1.2),  I  shall 
denominate  Speculology.  (Lat.  Speculum^  a  LooMng-glass 
or  Reflector).  It  is  the  effort  to  discover  the  scheme  of  the 
Universe  in  respect  to  its  Constitution  and  Laws  by  Subjective 
Contemplation  or  Reflection,  mainly,  without  the  aid  of 
Observation  and  Systematic  Induction.  It  has  led  to  more 
Premature  Deduction  than  is  due  even  to  Imperfect  Induc- 
tion, c.  1-7,  and  hence  to  that  erroneous  Method  in  Science 


Cominentari/  t,  345*  1.  It  is  very  important  to  observe  that  the  Terms 
Induction  and  Deduction  are  used  with  a  certain  amount  of  equivocation,  and 
even  of  contradiction,  in  their  meaning,  insomuch  that  they  may  be  said  to 
change  places,  and  to  reproduce  each  other, — a  circumstance  which,  unex- 
plained, is  very  confusing.  Induction  is,  in  strictness,  synonymous  (or  co- 
incident) with  Analysis,  and  Deduction  with  Synthesis,  to  which  point  Sweden- 
borg  has  been  already  quoted  for  definitions  of  the  latter  set  of  terms  (a.  14, 
1. 198).  If  more  recent  authority  is  required.  Prof  Henry  says  expressly,  "In- 
duction and  Deduction  are  sometimes  called  Analysis  and  Synthesis."  (1). 
Hence  Analytical  Generalizations,  or  the  true  Principles  of  Science,  are  reached 
by  the  Inductive  Method  in  this  meaning  of  the  term,  and  it  is  entitled  to  all 
the  high  praise  bestowed  upon  Analysis  by  Swedenborg,  in  the  eloquent  sen- 
tences which  follow  the  words  quoted  from  him.  Deduction,  then,  deserves  the 
corresponding  depreciation ;  and  each  would  continue,  rightly  enough,  to  hold 
the  relative  rank  which  they  ordinarily  do  in  the  estimate  of  the  Scientific 
Worid. 

2.  But,  by  a  curious  Terminal  Conversion  into  Opposites  (t.  83),  Induc- 
tion and  Deduction  have,  in  another  sense  and  usage,  precisely  the  opposite 
signification ;  Induction  meaning  Observational^  Empirical,  Uncertain,  or  related 
to  Facts  ;  and  Deduction  meaning  Purely  Rational,  Transcendental,  Inherently 
Necessary  and  Universal,  and  hence  Absolutely  True  and  Certain,  or  related  to 
Principles  as  Uncreated  and  Eternal.  It  is  in  this  sense  that  Hickok  habit- 
ually employs  the  terms  Induction  or  Inductive,  and  Deduction  or  Deductive, 
(a.  6, 1. 198). 

(1)  Smithsonian  Report,  1856,  p.  189. 


244  ONTOLOGY.  [Ch.  IV. 

and  Action,  wMch  I  have  denominated  The  Anticipatory 
Method.  It  is  hj  no  means,  however,  the  unimportant  or 
useless  thing  which  modern  Echosophists  are  prone  to  con- 
sider it. 

346.  Finally,  the  Nethermost  region  of  Philosophy,  that 
which  answers  to  Natural  Philosophy  or  Generalogy  (t.  292), 
in  respect  to  the  Positive  Sciences,  is  then  Ontology  ( ax) ),  or 
the  Attempt  at  the  Constitution  of  a  Science  of  Being  itself, 
{in  se).  This  is  the  Ultimate  of  Transcendental  (or  Sub  tran- 
scendental) range  of  Thinking  ;  the  region  of  the  purely  Un- 
conditioned. The  inquiry  here  is  not,  as  in  Theology,  after 
the  First  Cause,  (related  to  Time  and  Creation),  but  after  the 
Primitive  ^ns  or  Ultimate  Substance  of  Being,  back  of  any 
manifestation  whatsoever.  Hence,  this  is  the  Neutral  Ground 
of  Indifference  between  the  Relations  of  Time  and  Space,  striv- 
ing to  withdraw  itself  from  the  Conditions  of  either. 


8.  This  divergency  and  ultimate  reversal  of  meaning  has  arisen  naturally  as 
follows:  Induction  being  Analysis,  and  Analysis  furnishing  the  true  basis 
of  all  Scientific  Construction  or  Synthesis,  the  Induction  could  only  found  a 
true  and  always  reliable  Deduction,  (Construction,  or  Synthesis),  when  it  should 
have  been,  itself^  completed,  or  made  absolutely  radical ;  that  is  to  say,  when 
Analysis  sJwuld  have  'been  carried  to  its  Uliimates,  and  the  Universal  Principles  of 
Science  so  discovered  and  estallished.  Such  Analysis  would  go  through  and  past 
the  domain  of  "  Facts,"  and  would  plant  itself  in  the  heart  of  the  domain  of 
the  Eternal  and  Necessary  "  Truths"  of  Being.  But  inasmuch  as  this  had  not 
heretofore  been  done,  in  any  sense  entitled  to  the  character  of  Scientific,  it  has 
resulted  that  Induction  in  the  sense  of  Imperfect  Analysis,  has  been,  at  its 
various  stages  of  Progress,  continually  founding  a  succession  of  Imperfect  and 
Premature  Syntheses.  These,  whether  confined  to  Theory,  or  carried  over  into 
Practical  Constructions,  as  in  Systems  of  Government,  or  in  Efforts  at  Social 
Reform,  for  instance,  were,  therefore,  closely  related  to  the  Total  Anticipatory 
Method,  or,  what  is  the  same,  in  effect,  to  that  Fanciful  and  Unauthorized  De- 
duction, in  Philosophy  and  Science,  in  which  all  Systematized  Knowing  had  its 
origin  ;  that  which  preceded  the  true  Understanding  of  the  nature  and  require- 
ments of  Induction  as  expounded  by  Bacon. 

4.  It  has  naturally  resulted,  therefore,  that  Induction,  in  this  continuous 
insufficiency  of  its  successes  and  consequent  alliance  with  failure  of  certainty, 
has  acquired,  in  the  high  cast  of  Philosophical  Minds,  just  that  character  of 
imperfection  as  a  Method,  which  in  the  popular  mind  (of  the  Scientific  World) 


Ch.  IV.]  IIS-DETEEMIIS-OLOGY  ;  BEAlSrCHES  OF  DETERMIIS^OLOGY.    245 

347.  The  following  Table  will  exhibit  the  Parallelism  be- 
tween the  Primitive  Trigrade  Distribution  of  Echosophy  (Sci- 
ence), and  that  of  Philosophy,  respectively : 

T-AlBLE     18. 


I.  INDETER.    ^K 
MINOLOGY.^ 


g 

CO 


$j  3.  AcTiONOLOGY  (Opew%y,  Doctrine  of  Careers), 

g    2.  Specialogy  (Sciences  proper),  1.2. 
^QQ    1.  Generalogy  (Natural  Philosophy),  ±  (+  -). 


^    o 


^  3.  Theology,  1.2/2- 


Ph  2.  Speculology,  1 . 0. 


:;3    1.  Ontology,  Science  of  the  Unconditioned^  ax) , 


it  has  itself  cast  upon  Deduction,  This  illustrates  the  difference  between  the 
Transcendental  and  the  Ordinary  Standing-points  of  observation.  From  this 
Transcendental  Point  of  view  Induction  is  identified  with  Imperfect  Synthesis 
rather  than  with  its  own  Primitive  character  as  Analysis ;  and,  on  the  other 
hand,  Deduction  allies  itself  as  readily  with  Ultimate  and  Radical  Analysis,  and 
with  the  Absolute  and  Universal  Truth  in  the  Nature  of  Things ;  with,  in  other 
words,  the  Final  and  Normal  Synthesis,  whether  of  Theory  or  of  Practical 
Construction, 

5,  As  this  Final  and  Normal  Synthesis  then  lies,  as  it  were,  demand  the  Ulti- 
mate and  Radical  Analysis,  it  is  properly  Ultranalytical  ( Ultra,  beyond,  and 
Analysis)  ;  although  by  a  Terminal  Conversion  into  Opposites  (t.  83)  it 
reverses  the  direction,  and  tends  outward  and  upwardly  to  the  surface,  as  it 
were,  and  away  from  the  deep  centre,  which  by  the  Analysis  has  then  been 
penetrated,  (Dia.  4,  t.  188;  t.  183;  187),  And,  again.  Induction,  in  so  far  as  it 
remains  short  of  the  Complete  and  Final  Analysis,  which  yields  the  Universal 
Principles  of  Science,  is  Gitr analytical  {Gitra,  on  this  Side  op,  and  Ana- 
lysis). 

6.  In  this  secondary  use  and  meaning  of  the  terms  Induction  and  Deduction, 
Induction  (Citranalysis)  is  associated  with  merely  Observational  Science  and 
tentative  methods,  and  hence  with  those  Preparatory  Stages  of  Science  which 
correspond  repetitively  (c.  35,  t.  136)  with  the  Proto-Societismus,  or  the  Old 
Order  of  Affairs ;  and  Deduction  (Ultranalysis),  with  The  Unity  of  the  Sciences 
and  with  the  Ulterior  or  Final  Order  in  the  Collective  Life  of  Humanity. 
The  mere  Instant  of  the  Discovery  of  Universal  Principles  and  the  Constitution 
of  a  True  Universology  lyy  carrying  Analysis  to  its  Ultimates  is,  then  the  Turn- 


I 


24G  SCIENTO-PHILOSOPHY ;  THEOLOGY.  [Cn.  lY. 

It  will  be  observed  tliat  Sciento-Philosophy,  wMch  appears 
in  tlie  Typical  Table  (t.  40)  under  the  General  Head  of  Pliilos- 
opliy  is  here  carried  to  tlie  side,  omitted  from  the  present  dis- 
tribution, and  furnished  with  the  Clef  (1.1).  This  peculiarity 
of  arrangement  will  be  explained  subsequently,  (t  476). 

348.  Let  us  dispose  in  the  first  instance  of  Theology,  1 ;  V2 , 
together  with  some  answering  Subdivisions  of  1'* ;  2"^  which 
were  omitted  in  treating  of  Echosophy  (Objectivology).  Tlieol- 
ogy  is  the  Science  of  The  Absolute  concreted  in  an  Ideal 
Active  and  Creative  Personality  (whether  also  Heal,  or  not,  is 
the  fundamental  question  of  the  Science).  Its  Domain  is, 
therefore,  that  of  the  Central  Life  and  Force,  or  Energy,  of 
Universal  Being,  or  it  is,  as  I  have  denominated  it  above,  the 
Visceral  Region,  c.  1. 

349.  The  most  fundamental  discrimination  of  Theology  is 
into  I.  Aebiteismology,  the  Conception  of  God  (or  Gods)  as 


ING  Point  or  Crisis-Epoch  in  th.e  Whole  Career  of  Human  Affairs,  and  corre- 
sponds with  the  Birth  of  Society  from  an  Old  and  Provisional  Order  of  Life  to 
the  New  and  Normal  Career, — the  substitution,  through  the  triumph  of  Science, 
of  the  Church  Triumphant  for  the  Church  Militant,  (t.  302  5  c.  1-44,  t.  136). 

7.  In  other  words,  in  this  sense  the  Scientific  idea  associated  with  Liduction 
is  Impure  or  Mixed,  resting  partly  on  the  Facts  of  01)servation,  and  partly  on 
Insufficient  and  Inconclusive  reasonings  upon  those  facts ;  and  Deduction  is 
associated  with  the  prevalence  of  Pure  Ideal  Conceptions  and  Exact  Laws  as 
the  guides  of  both  our  Observations  and  Reasonings  in  every  Sphere  and  Do- 
main of  Being.  Still,  however,  in  strictness,  the  discovery  of  Universology  is 
only  the  Culmination  of  Induction,  or  the  Completion  of  Analysis,  as  the  foun- 
dation and  starting-point,  and  hence  it  is  true,  indeed,  as  The  Head  of  the 
True  and  Ultimate  Synthesis  (c.  28,t.  136);  while  Deduction  is,  in  the  same 
strictness,  not  a  Method  of  Scientific  Discovery  at  all,  but  only  a  Method  of 
carrying  out,  and  applying,  the  discoveries  made  by  Induction.  Scientific  dis- 
covery, in  the  large  sense  of  the  term,  is  completed  for  all  time  when  the  Unity 
of  the  Sciences  is  established,  in  the  same  manner  as  Physical  Geography  was 
a  Completed  Science,  from  the  higher  or  transcendental  point  of  view,  when 
the  rotundity  of  the  Earth  and  its  exact  measurement  were  determined,  what- 
ever minor  and  included  observations  remained  to  be  instituted. 

Commefitary  t,  348.  1.  Compare  the  Latin  Vis,  Force,  and  Viscus; 
Phiral  Vis-cera.,  the  Entrails  or  Vitals ;  the  Domain  of  the  Vital  Principle  in 
the  Individual  Economy. 


Cn.  IV.]  AEBITRI3M0L0GY  ;    LOGICISMOLOGY  ;  APPETOLOGT.      247 

an  Arbitrary  Irresponsible  "Will  (or  Wills),  from  wMcb  ema- 
nate tlie  Laws  of  Being  (as  well  as  all  Events  and  Cbanges 
whatsoever) ;  II.  Logicismology,  tbe  Conception  of  Law,  as 
The  Inherent  Necessity  of  Being,  the  Same  for  God  himself 
as  for  the  Created  Universe  ;  and  of  God  (if  conceived  at  all) 
as  the  Administrator  of  Law  merely  (a.  5 ;  c.  32,  1. 136) ;  and 
III.  Appetology  (Lat.  ady  to,  and^e^o,  to  sj:ek),  the  Doctrine 
of  the  Gracious  Interblending  and  Practical  Unity,  in  the 
Divine  Nature,  of  Authoritative  Personality  and  The  Logos 
or  Law-Principle,  so  united  and  modulated  as  to  inspire  the 
Sentiment  of  Charm,  or  the  Love  of  God  shed  abroad  in  the 
Hearts  of  Men.  Hence  arises  a  true  Worship,  or  a  "-  SeeMng 
Vinto  the  Lord."  The  appropriateness,  analogically,  of  this 
term  Appetology,  will  be  made,  gradually,  more  fully  to  ap- 
pear. The  Arbitrismal  and  Fatalistic  Principles  of  the  two 
previous  Varieties  of  Visceral  Energy,  in  the  Constitution  of 
Being,  are  reconciled  in  the  natural  Indiscrimination  of  Love, 
Appetite,  or  Charm  (t.  54,  56).  This,  therefore,  is  the  ISTon- 
critical  and  Faith-giving  aspect  of  Theology,  and  that  which 
is  more  properly  Pietistic,  and  in  that  sense  Religions. 

350.  The  justification  and  significance  of  these  discrimina- 
tions will  be  gradually  unfolded,  in  the  various  connections  in 
which  they  will  occur.  They  are  more  vital,  more  fundamental, 
or  radical,  more  truly  Theological,  than  the  Fetichism,  Poly- 
theism, and  Monotheism  of  Comte,  which  are  Subdivisional, 
or,  at  most.  Cross-divisional,  of  this  distribution,  and  which 
have  relation  to  Fact,  and  an  Order  of  Development  in  Time, 
more  especially  than  to  tlie  Static  or  Permanent  Essentiality 
of  Principle.  If  Absolute  Monarchy  prevailed  all  over 
Europe,  as  the  Sovereignty  of  Particular  Reigning  Personality, 
(Arbitrismal),  and  if  Republicanism  prevailed  all  over  America, 
as  the  Sovereignty  of  Law  over  all  Personality,  (Logicismal), 
the  difierence  between  the  Systems  of  Government  on  the  two 
Continents  would  be  far  greater,  i^  PEiiirciPLE,  than  anything 
which  could  be  involved  in  the  Subdivisional  question  in 


248  DESPOTISM  AND   EEPUBLICAISTISM.  fCn.  IV. 

Europe,  whether  there  was  One  Ruler  for  all  that  Continent, 
or  whether  there  were  many  countries,  as  now,  each  having 
its  own  different  (but  in  that  case  Absolute)  Monarch ; — a  dif- 
ference analogous  with  that  between  Monotheism  (One-God- 
ism)  and  Polytheism  (Many-God-ism). 

351.  Aebiteismology  in  TJieology  coincides  {or  corresponds 
repetitively)  with  Autocracy^  Despotism^  Imperialism^  or 
Ccesarism  in  Governmental  Affairs^  or  in  the  Sphere  of  Social 
Organization.  Logicismology  coincides  in  the  same  manner 
with  Republicanism^  or  the  Doctrine  of  the  Supremacy  of  the 
Laws ;  and,  finally,  Appetology  corresponds  with  Govern- 
ment by  Attraction  or  Charm  from  the  Perfection  of  Institu- 
tions coupled  with  the  Wisdom^  Goodness^  Executive  Ability^ 
and  Magnetic  Potency  of  True  Leaders^  the  ''  IdoW^  or 
Social  Gods  of  the  People.  Principle  (or  Law)  and  Person- 
ality so  blended  will  overcome  Schism  and  Rebellion ;  will 
establish  Heaven  on  Earth;  and  loiU  bring  bacJc,  upon 
a  new  basis,  and  in  a  loftier  and  more  rational  sense, 
the  Hero-worship,  or  the  Man-God-ism  of  the  Primitive 
Ages. 

352.  Arbitrism,  in  respect  to  Will-Force  and  Creative  and 
Governing  Power,  coincides  with  Projective  Mechanical  Force, 
Driving  Force,  vis  a  tergo  Compulsion ;  and  Logicism  with 
Availability;  the  cautious  Preparation  of  Conditions  which 
will  lead  to  Consent ;  with  Management,  Co-ordination,  and 
Adjustment  in  Progression ;  with  the  See-saw  (or  Wee-wah) 
of  Movement,  as  of  the  Walking  beam  of  an  Engine,  or  of  the 
two  sides  of  the  body  in  walking,  wagging  or  loadAling ;  or 
the  sculling  movement  of  a  boat.  And,  finally,  Appetism 
coincides  with  Attraction  or  Charm,  (the  force  of  the  magnet), 
as  a  mechanical  mode  of  action,  and  as  a  means  of  Govern- 
ment, in  the  higher  Mechanization  of  Society,  and  in  the 
Divine  Administration  in  all  things.  Th  following  Table 
exhibits  this  Parallelism,  with  the  respective  Clefs  of  Nota- 
tion. 


Ch.  IV.J 


SUBDIVISIO]^  OF  THE  AEBITEISMUS. 


249 


Tlieohgy,  1 .  2/2 . 

8.   APPETOLOGY,   3/3  . 
2.   LOGICISMOLOGY,   V2 


Dynamism  of  Careers^  V^.  2°*. 
3.  Attbaction  ;  Inward  or  Eetum  Career^ 

2.  Reciprocal    Movement,    See-Saw, 


1.  Arbitrismology,  Vi  •  !•  Repulsion,    Compulsion,    Projection, 

Driving  Power,  1**, 

353.  The  Unitarian  and  Trinitarian  Difference  in  Theology 
has  been  already  glanced  at,  as  very  fundamental  (t.  127-132). 
It  is,  however,  merely  an  Echo  within  the  Arbitrismus  of  the 
major  difference  between  Arbitrism  and  Logicism.  c.  1-3. 

354.  Dismissing  Theology,  Speculology  (1 . 0)  is  next.  This 
Middle  Region  of  Philosophy  subdivides  primarily  and  most 
basically,  into  I.  The  Cosmological  Conception  ;  II.  The 


Commentary  t.  353.  1.  Monotheism,  in  any  aspect  of  it,  echoes  to  the 
Number  One  (1).  Unitarianism  and  Trinitarianism  are  Subdi^asional  Aspects 
of  this  Unity.  The  High  Monotheism  or  Unitarian  Conception, — that  of  Islam- 
ism,  for  instance,  is  the  Unism  of  the  Unism,  which  excludes  all  Variety  of  Rela- 
tivity ;  it  is  the  Pure  Unism  of  the  Theological  Idea.  The  Relative  Unity  in 
Variety  of  the  Trinitarians  is  the  Duism  (or  Pluralism)  of  the  same.  The  Trinism 
then  resulting  from,  First,  the  distinct  separation,  and  then  the  recombination 
in  harmony  of  these  two, — the  Trinitarian  and  the  Unitarian  Conception — in  a 
corresponding  Balanced  Vibration  op  Unity  with  each  other,  as  the  larger 
and  inclusive  Truth  on  this  sublime  subject,  is  the  highest  point  attainable  in 
this  sphere  of  Conception,  and  is  illustrative  of  the  reconciliative  character  of 
the  New  and  Higher  Theology  which  will  result  from  the  Unification  of  the 
Sciences.  God,  or  Nature,  working  in  History,  has  wrought  more  subtly  in  the 
actual  discriminations  of  Nationality  and  Sect  than  the  finest  metaphysical 
mind  has  heretofore  done  in  its  most  attenuated  analyses.  Ev&ry  Race,  every 
Nation,  every  Generation,  and  every  Belief  stands  a  Representative  and  a  witness 
for  the  separate  or  divergent  Development  of  some  one  aspect  of  the  whole  Truth,  and, 
hence,  of  some  one  Article  of  the  Grand  Compound  Uni-variant  Creed  of  the 
New  and  Harmonic  Catholic  Church  of  Humanity,  about  to  be  constituted. 

2.  First-Headism  is  Godism  ; — the  numbers  One  (1),  Two  (2),  and  Three 
(-f5),  are  the  Prima  Cajnta  or  First-Heads  of  all  Number.  Number  is  the 
Typical  or  Sciento-Elementary  Domain  of  Being.    One,  Two,  and  Three,  are  the 

24 


250        COSMOLOGICAL  ;   PSYCHOLOGICAL  ;   ONTOLOGICAL.     [Ch.  IV. 

Psychological  Difference;  and  III.  The  Ontological 
Faith— of  pliilosopliy.  (a.  10,  c.  32, 1 136).  a.  1-9. 

355.  The  following  Tabular  Presentation  exhibits  the  cor- 
responding Departments,  in  this  quarter  of  Philosophy  and 
Echosophy,  respectively. 

Specuhlogy  (in  Philosophy),  1 . 0.  Specialogy  (in  Science),  1 . 2. 

3.  Ontological  Faith,  (1 .  0)  S"^*^.  Antheopologt,  (1 . 2)  Z^^- 

2.   PSYCHOLOGICAIi   DIFFERENCE,    (1  .  0)  2°**.  PnEUMATOLOGY,   (1  .  2)  2°*. 

1.  CosMicAL  Conception,  (1.0)  P.        Cosmology,  (1.2)  P*. 

(The  Subjective  Cosmos).  (The  Objective  Cosmos). 

Sacred  or  Divine  Numbers  par  excellence.  The  question  of  the  Unity  or  the 
Tri-Unity  of  the  Constitution  of  the  nature  of  the  Divine  Being  has  been 
appropriately  the  supreme  question  of  Theology.  Theology  is  the  apex,  as 
Mathematics  is  the  basis  of  the  Hierarchical  Pyramid  of  the  Sciences.  This  is 
demonstrated  by  the  application  of  the  same  Law  by  which  Comte  has  consti- 
tuted his  Pyramid,  although  he  has  illogically  left  it,  as  a  truncated  Cone, 
stopping  at  Sociology,  and  short  of  Theology,    (t.  200). 

3.  The  case  is  precisely  the  same,  for  the  present  purpose,  whether  we  assign 
a  Human-like  Personality  to  the  Being  of  God,  or  whether  we  rationalize  his 
Existence  into  the  Immanent  Presence  in  all  Being  of  a  Central  Fountain  of 
Operation  and  Law.  The  two  conceptions  will  in  the  end  be  reconciled  with 
each  other  in  the  identity  of  the  exposition  they  will  make  of  the  Facts  of 
History,  and,  finally,  of  the  Creation  itself.  To  illustrate :  if  the  Purely  Ra- 
tionalistic Conception  be  assumed,  it  still  appears  (t.  128),  that  the  Jews  are 
still  in  an  unexpected  sense,  "  the  Chosen  People  of  God,"  that  is  to  say,  that 
the  Hebrew  Nation  has  been  the  Historical  Depository  of  the  Highest  Theo- 
logical Truth ;  of  that  Compound  Monotheism  which,  by  its  branching,  has 
furnished  the  Pure  or  Absolute  Monotheism  of  the  Mahommedan  Countries,  on 
the  one  hand,  and  the  Belatoid  Monotheism  or  Trinitarianism  of  Christendom, 
on  the  other  hand.  These  doctrines  relate,  as  already  shown,  to  the  Head- 
Numbers,  One,  Two,  and  three,  and  the  Jews  were,  therefore,  even  from  this 
purely  rational  point  of  view,  the  Elite  or  Chosen  among  those  peoples  who 
have  excelled  in  the  profoundest  instinct  or  intuition  of  these  recondite  Verities, 
in  advance  of  that  Intellectual  Deoelopment  which,  in  the  proper  sense  of  the 
term,  ultimately  discovers  them. 


Annotation  t,  3 f^^^l.'ThQMlovf-  ory,  and  the  Ontological  Faith  of 
ing  Statement  of  the  Cosmological  Philosophy,  is  extracted  from  the  recent 
Conception,  the  Psychological  The-    work  of  David  Masson  (a.  10,  c.  32^  t. 


Ch.  IV.]    THE  IITSTIl^CTUAL  COSMOLOGICAL   COJ^TCEPTION'. 


251 


The  Cosmological  Conception  divides  most  fundamentally 
into  1.  The  Instinctual  ;  2.  The  Dialectical  ;  and  3.  The 
Elaboeate,  (The  True  Cosmical,  or  Ornate).  By  the  Instinct- 
ual Cosmical  Conception,  I  mean  that  Conception  as  it  is  in 
the  Mind  of  an  Animal,  a  Child,  or  an  Adult  even,  who  has 
not  attained  to  the  Eational  Development  which  gives  Self- 
Consciousness,  or  the  consciousness  of  himself  as  apart  from 
Nature,  and  of  Mind  consequently,  as  apart  from  Matter. 
*' To  Newton  and  to  Newton's  dog.  Diamond,"  says  Carlyle, 
"  what  a  different  pair  of  Universes!"  This  means  that  the 
Cosmological  Conception  of  the  two  is  different.  Ferrier  has 
dwelt  intensely  upon  the  significance  of  this  discrimination. 

356.  By  the  Dialectical  Cosmological  Conception  is 
meant  the  Opposite  of  the  Instinctual,  but  only  in  the  next 
grade  of  Naturalness.  It  is,  in  part,  what  is  described  by 
Masson  as  ^'The  popular  or  habitual  conception  of  mankind 
in  general,"  which  is,  'Hliat  there  are  two  distinct  worlds 
mixed  up  in  the  Phenomenal  Cosmos, — a  world  of  Mind,  con- 


136).  It  is  given  in  fuU  as  an  important 
reference  for  the  better  understanding 
of  the  same  subject  as  discussed  in  the 
Text. 

1.  The  Cosmological  Conception. 

2.  "By  'Cosmological  Conception'  I 
do,  in  effect,  mean  very  much  that  gen- 
eral image  of  the  totality  of  things  which 
each  one  carries  about  with  him,  and 
which  is  sometimes  spoken  of  more 
grandly  as  his  '  Theory  of  the  Universe.' 
The  beauty  of  the  thing  for  our  pur- 
poses is  that  every  one  has  it.  A 
*  psychological  theory'  is  a  learned  lux- 
ury which  the  immense  majority  of 
people  may  go  from  their  cradles  to  their 
graves  without  consciously  possessing; 
but  every  one  has  a  '  cosmological  con- 
ception,' though  he  may  not  be  aware  of 
it  under  that  pedantic-looking  name. 
Yon  cottager  who  spins  at  her  own  door. 


has  her  'cosmological  conception,'  Tier 
working  image  of  the  world  she  lives  in. 
There  is  a  past  of  mystery,  all  opaque 
beyond  her  own  immediate  memory,  or 
the  traditions  of  her  kith  and  kin,  save 
where  the  Bible  lights  up  a  gleaming 
islet  or  two  in  the  distant  gloom  ;  there 
is  a  present  of  toil  and  care,  not  without 
help  from  on  high  ;  and  a  little  way  on 
the  hour  is  thought  of,  when  body  and 
soul  shall  be  severed — the  one  to  its 
rest  under  the  church-yard-grass,  the 
other  to  that  heaven  above  the  stars 
where  loved  ones  that  have  gone  before, 
will  mayhap  be  seen  again  : 

'  We  '11  meet  and  aye  be  fain 
In  the  land  o'  the  leal.' 

And  from  the  cottager  upwards,  we  have 
endless  varieties  of  the  cosmological 
conception,  according  to  character  and 
knowledge."  (1). 


(1)  Recent  British  Philosophy,  by  David  Masson,  pp.  53,  54. 


252  THE  DIALECTICAL  COSMOLOGICAL  COKCEPlTOlSr.     [Cn.  lY. 

sisting  of  multitudes  of  Individual  minds,  and  a  world  of 
Matter,  consisting  of  all  tlie  extended  variety  and  immensity 
of  material  objects.  Neither  of  these  worlds  is  thought  of  as 
the  other,  but  each  of  them  as  existing  independently,  in  its 
own  delinite  bounds,  though  they  traffic  with  each  other  at 
present.  Sweep  away  all  existing  minds,  and  the  deserted 
Earth  would  continue  to  spin  round  all  the  same,  still  whirlmg 
its  rocks,  trees,  clouds,  and  all  the  rest  of  its  material  pomp 
and  garniture,  alternately  in  the  sunshine  and  in  the  depths 
of  the  Starry  Stillness.  Though  no  eye  should  behold,  and 
no  ear  should  hear,  there  would  be  evenings  of  silver  moon- 
light on  the  ocean  marge,  and  the  waves  would  roar  as  they 
broke  and  retired.  On  the  other  hand,  suppose  the  entire 
fabric  of  the  material  Universe  abolished  and  dissolved,  and 
the  dishoused  population  of  spirits  would  somehow  survdve  in 
the  imaginable  vacancy.  If  this  second  idea  is  not  so  easy  or 
common  as  the  first,  it  still  virtually  belongs  to  the  popular 
conception  of  the  contents  or  constitution  of  the  Cosmos.  The 
conception  is  that  of  a  Natueal  Dualism,  or  of  the  contact 


a  Mr.  Masson  proceeds  to  classify  tlie  I^-  The  Psychological  Theory. 

Cosmological  Conceptions,  which   have  4.  "  Nothing  is  known  to  us,  except  in 

prevailed  in  the  recent  schools  of  British  and  through  the  mind.     It  is  in  this 

philosophy,  and  in  doing  so  he  has,  to  a  Consciousness,  which  each  of  us  carries 

considerable  extent,  covered  the  ground  about  with  him,  and  which,  be  it  or  be 

which  has  been  thought  possible  in  any  it  not  the   dissoluble  result   of   bodily 

philosophy.     These  he  divides  mainly  organization,  is  thought  of  hy  all  of  us 

into  six,  with  the  exception  of  a  seventh,  not  under  any  image  suggested  by  that 

that  of  Hegel,  which  will  be  subsequently  organization,  but  rather  as  a  great  chain- 

noticed  in  the  text ;  and  of  these  six  he  her  of  aerial  tran»pa.rency,  without  roof, 

furnishes  a  tabular  statement,  as    fol-  without  walls,  without  hounds,  and  yet 

lows :  somehow  enclosed  within  us,  and  belong- 

1.  Nihilism,  or  Non-Substantialism.  ^^-  *^  ""^-'^  '^  ^^^^'^^  ^^'^  chamber  that 

2   Materialism  ^^^  presents  itself,  that  we  can  know  or 

3.  Natural  Realism.  ^^'""^  ^^''"*-    ^^^^P*  ^^  ^^"'^^^  "^^^^^ 

4.  Constructive  Idealism.  *^'^  chamber,  or  revealing  itself  there, 

5.  Pure  Idealism  nothing  can  bo  known.     Wliatever  may 

6.  Absolute  Identity.  ^^'^*'  """^^^  ^^  "'^^^  ^  ^^"  ^^''^  through 

into  this  sphere,  or  send  a  glimmering 

See  for  further  expansions  of  the  subject  of  itself  into  it,  exists  for  our  intelligence, 

the  Text  Nos.  355-365.  From  the  farthest  ends  of  space,  from 


Ch.  IV.]  NATUEAL  DUALISM.  253 

in  every  act  of  perception  of  two  distinct  splieres,  one  an  in- 
ternal perceiving  mind,  and  the  other  an  external  world  com- 
posed of  the  actual  and  identical  objects  which  the  mind  per- 
ceives. 

357.  ''On  the  very  first  exercise  of  pMlosopMc  thought, 
however,  tliis  conception  is  blurred.  An  immense  quantity 
of  vrhat  we  all  instinctively  think  of  as  existing  out  of  ourselves, 
turns  out,  on  investigation,  not  to  exist  at  all  as  we  fancy  it 
existing,  but  to  consist  only  of  affections  [effects  produced 
upon  or  in]  the  perceiving  mind.  The  redness  of  the  rose  is 
not  a  real  external  thing,  immutably  the  same  in  itself ;  it  is 
only  a  certain  peculiar  action  on  my  physiology  which  the 
presence  of  an  external  cause  or  object  seems  to  determine. 
Were  my  physiology  different,  the  action  would  be  different, 
though  the  cause  or  object  remained  the  same.  Indeed,  there 
are  persons  in  whom  the  presence  of  a  rose  occasions  no  sensa- 
tion of  redness  such  as  is  known  to  me,  but  a  much  vaguer 
sensation,  not  distinguishable  from  what  I  should  call 
green,"  etc.  (1). 


the  remotest  moment  of  time,  whatever  beliefs  my  sole  warrant  lies  in  correspond- 
fact,  object,  or  event  would  be  known  by  ing  facts  of  my  own  consciousness.  The 
me  as  happening  or  existing,  or  as  hav-  Universe,  past,  present,  and  to  come, 
ing  ever  happened  or  existed,  can  be  so  rolls  into  my  ken  only  through  my  mind. 
only  by  having  itself  announced,  some-  On  this  ground  of  Consciousness  then, 
how  or  other,  within  this  present  room  as  the  repository,  storehouse,  or  conven- 
or chamber  which  I  call  my  mind.  That  tide  of  all  knowledge,  all  philosophers 
comets  are  at  this  moment  pursuing  take  their  stand — even  those  who  end  by 
their  curves  at  mighty  distances  unseen  explaining  Consciousness  itself  as  a 
from  our  Earth  ;  that  there  was  a  period  temporary  result  or  peculiarly  exquisite 
when  the  Earth  was  a  cooling  mass  of  juncture  of  the  conditions  which  it  em- 
hot  matter  not  yet  habitable  by  organ-  ploys  itself  in  recalling  and  unraveling, 
isms  known  to  us  ;  that  there  came  a  So  far  there  is  no  difference  among  phi- 
later  period  when  it  was  possessed  by  losophers,  no  division  into  schools, 
strange  saurians  and  other  animal  forces  Should  any  one  attempt  to  set  up  as  a 
now  extinct ;  that  there  once  lived  a  philosopher  on  any  other  ground,  it 
Julius  Caesar ;  tliat  the  Earth  is  a  spher-  could  only  be  because  he  did  not  imder- 
oid  ;  that  there  is  an  Australian  Conti-  stand  the  use  of  terms, 
nent — for  any  of  these  conceptions  or  5.  "  But  let  us  advance  a  step.     What 


0)  Eecent  British  Philosophj,  p.  56. 


254  THE  TRUE  COSMICAL   COJvrCEPTIOI?-.  [Cn.  IV. 

358.  The  last  paragraph  quoted  conducts  us  forward  to  the 
thu'd  variety  of  the  Cosmological  conception  named  above  as 
The  Elaborate,  The  True  Cosmical,  or  The  Ornate,  With  the 
discovery  of  the  Philosopher,  that  his  first  Rational  Perception 
is  not  to  be  trusted  implicitly,  and  that  his  very  Senses  deceive 
him,  Philosophical  Skepticism  ensues,  and  he  enters  upon  his 
long  and  weary  task  of  answering  satisfactorily  the  question : 
What  is  truth  ?  Since  Socrates,  the  Philosophic  World  has 
had  no  rest  from  this  inquiry.  When  the  whole  subject  is 
reconsidered,  or  radically  studied,  in  this  deep  Speculative 
way,  the  Thinker  arrives  at  Ms  Cosmological  Conception, 
which  is  the  tliird  variety  in  question.  At  this  late  day,  and 
in  the  highest  spheres  of  thought,  the  second  form  subsumes 
much  of  the  character  of  the  first  in  the  composition  of  the 
third.  Ferrier,  for  example,  repugns  the  merely  Rational 
Mind,  as  being  no  more  the  Man  himself  than  is  his  material 
body,  and  falls  back  upon  the  Ego,  in  the  Actuality  of  its 
Experiences,  which,  while  in  a  sense  the  most  remote  from,  is, 
in  another  sense,  not  unlike  the  Instinctual  Conception,    The 


is  the  OHiGiK  of  all  those  multitudinous  dijQference  of  Psychological  Theory  where- 

ideas,    notions,  or  informations   which  in,  as  I  have  said,  we  must  look  for  the 

flutter    through    our    Consciousness —  first  split  among  philosophers,  and  the 

which  rise  there,  at  our  bidding  or  with-  explanation    of    further    discrepancies, 

out  our  bidding,  in  all  sorts  of  combina-  The  history  of  Philosophy  hitherto  has 

tions,  and  out  of  which  we  construct  our  been  mainly  a  struggle,  varying  in  foiTa 

knowledge    or  beliefs  as  to  what  has  from  age  to  age,  but  not  in  substance, 

been,  or  is,  or  is  to  be  ?    Whence  come  between  two  radically  opposed  Psycho- 

the  ideas  into  our  minds  that  we  find  logical  Theories. 

there,  and  that  constitute  our  intellectual        6.  "  According  to  one  school  or  series 

stock  ?    Is  any  portion  of  our  knowledge  of  philosophers,  hitherto,  all  our  knowl- 

of  a  different  origin  from  the  rest,  and  edge,  all  our  notions,  all  our  beliefs,  are 

of  ia  different  degree  of  validity  in  conse-  derived  solely  from  Experiknce.  There 

quence  of  that  different  origin  ?    On  this  is  a  streaming  into  our  minds,  through 

question  there  has  been  a  polar  antagon-  the  senses,  of  multiform  impressions  from 

ism  among  philosophers  since  there  were  the  external  world,  which  are  combined 

philosophers  in  the  world.     In  nothing  within  the  mind  by  laws  of  association, 

have  philosophers,  in  nothing  have  men  and  are   discriminated,   classified,    ana- 

at  large,  differed  so  essentially  as  in  the  lyzed,  re-collected,  grouped,   and  what 

answers  they  have  given,  knowingly  or  not,  till  they  form  the  entire  miscellany 

implicitly,  to  this  question.    Here  is  that  of  our  facts,  cognitions,  and  habits,  and 


Ch.  IV.] 


EEALISM  AIS^D  IDEALISM. 


255 


following  Table  presents  here  again  tlie  Parallel  of  tlie  related 
Domains  of  Pliilosopliy  and  Science. 


1.   Cosmical  Conception  (1.0)  1^*. 

3.  The  Elaborate,  True  Cosmical 
or  Ornate  (1 . 0)  3. 

3.  The  Dialectical  (1.0)2.— c«  I 

1.  The  Instinctual  (1.0)1. 


2.  Scienfo-Gosmohgy  (1 .2)  1^* . 
Concretology,  Corporology  (3.)' 


Abstractology  (2.)« 
Abstract-Concretology  (1.). 


Of  these  three  varieties  of  the  Cosmological  Conception,  the 
third  shall  first  be  pursued  into  some  of  its  subdivisions.  The 
more  important  are  1.  Eealism  ;  2.  Coi^structive  Idealism  ; 


Commentary  t,  358,  1.  The  Dialectic  here  is  between  Matter  and 
Mind,  furnishing  the  Natural  Dualism  of  the  Popular  Mind.  As  Dialectic  it 
goes  back,  however,  to  the  Primitive  Something  and  Nothing  ;  and  thence  to 
The  Whole  and  The  Parts ; ,  and  so,  in  fine,  to  Unism  and  Duism. 


even  our  highest  principles,  propositions, 
axioms,  and  generalizations.  All  that  is 
in  Man — all  that  he  calls  Truth  (let  it  be 
even  mathematical  truth,  or  his  highest 
notions  of  right  and  wrong,  or  any  ideas 
he  may  have  of  beauty,  or  nobleness,  or 
even  Deity) — is  but  a  deposit  or  induc- 
tion from  the  circumstances  in  which 
Man  is  placed.  Had  these  conditions 
been  different,  the  deposit  would  have 
been  different.  All  truth,  therefore,  is 
contingent  or  historically  arrived  at. 
There  is  no  such  thing  as  innate  or  a 
priori  truth,  or  direction  to  truth  ;  and 
any  higher  certainty  that  some  truths 
may  possess  over  others,  is  but  the  con- 
sequence of  a  wider,  more  perfect,  and 
more  frequently  repeated  induction. 
Such,  more  or  less  clearly  recognized, 
avowed,  and  argued  from,  has  been  the 
theory  of  one  school  or  series  of  thinkers 
since  Philosophy  began.  It  is  usually 
called    the    Empirical   theory,    or   the 


theory  of  Sensationalism.  The  former 
name  (though  it  unfortunately  has  re- 
proachful associations)  is  only  intended 
to  imply  what  the  philosophers  in  ques- 
tion avow,  when  they  say  that  they  own 
no  other  origin  of  our  knowledge  than 
Experience;  and  the  latter  name  only 
expresses  what  has  also  been  admitted 
by  the  most  thorough  of  those  philoso- 
phers— to  wit,  that  the  assertion  that  all 
our  knowledge  originates  in  experience 
is  tantamount  to  the  assertion  that  it 
all  comes  into  the  mind  through  the 
channels  of  the  senses.  *  Nihil  est  intel- 
lectu  quod  non  prius  fuerit  in  sensu' 
C  Nothing  is  in  the  intellect  which  has 
not  before  been  in  the  senses'),  is  the 
formula  of  this  class  of  philosophers, 
propounded  by  some  of  themselves,  and 
adopted  by  others  in  describing  them. 
Another  of  their  phrases  is  that  the 
mind  is  to  be  conceived  as  originally  a 
tabula  rasa,  or  white  paper,  containing 


256 


THEIR  ECHOSOPHIC  ANALOGUES. 


[Cn.  IV. 


3.  PuEE  Idealism.  These  are  the  Philosophical  Analogues 
of  1.  Tellueology  ;  2.  Meteoeology  ;  and  3.  Ueanology 
Tab.  15,  t.  278),  respectively ;  or  jointly  of  Classiology,  thus : 


T^BLE     3S 


(Philosophical).    Tlie  Elaborate 
Cosmical  Conception  (1 . 0)  3. 

3.  Pure  Idealism  (1.0)3)3. 

2.  Constructive  Idealism  (1 . 0)  3)  2. 

1.  Realism  (1.0)3)1. 


(Echosophical).    Con- 
cretology  (3.)- 

Uranology  (3)3. 

Meteorology  (3.)  2. 

Tellurology  (3)1. 


359.  Tellurology  answers,  here,  to  Eealism,  and  is  collect- 
ively a  "branch  of  Classiology,   representing  the  Earth  or 


no  cliaracters  whatever,  but  receiving 
whatever  is  inscribed  upon  it  wholly 
from  without,* 

7.  "  To  this  view,  however,  there  has 
been,  on  the  part  of  other  j^hilosophers, 
a  continued  opposition.  There  have 
always  been  philosophers  who  main- 
tained that  there  is  another  source  of 
our  knowledge  than  Experience  or  Sense 
— that  there  are  Notions,  Principles,  or 
Elements  in  our  Minds  which  could  never 
ham  heen  fabricated  out  of  any  amount 
of  Experiences,  tut  must  have  been  bedded 
in  the  very  structure  of  the  mind  itself. 
These  are  necessary  Beliefs,  a 
priori  Notions,  innate  Ideas,  Consti- 
tutional Forms  of  Thought,  Truths  which 
we  cannot  but  think. 

8.  "  There  have  been  various  forms  of 
this  doctrine,  some  of  them  confused  and 
mystical  enough.  But  amid  all  the 
diversities  there  is  recognisable  a  com- 


mon Psychological  Theory,  contradictory 
of  that  of  Sensationalism.  It  is  known 
as  the  theory  of  a  priori  ideas,  neces- 
sary beliefs,  or,  latterly,  as  the  theory  of 
Intuitionalism  or  Transcendentalism.  By 
this  last  name  is  implied  the  supposition 
that  there  are  elements  of  knowledge 
the  origin  or  reason  of  which  transcends, 
or  lies  beyond  the  horizon  of  historical 
conditions."  (1). 

III.  The  Ontoloqical  Faith. 

9.  "Mind  or  Consciousness,  whatever 
it  may  be,  is  that  Organism[us]  in  the 
midst  of  all  things,  through  which  all  our 
Knowledge  of  all  things  must  come. 
Philosophers,  therefore,  may  make  a 
study  of  t7iat;  and  they  have  done  so 
under  the  name  of  Psychology.  Eoimd 
this  Organism[us],  however  related  to 
it,  is  the  vast  and  varied  Cosmos,  or 
phenomenal    and    historical    Universe, 


(*)  "  The  objection  to  the  word  Sensationalism,  as  defining  the  theory  of  the  resolvability  of  all 
Truth,  or  Knowledge  or  Faculty,  into  Experience,  is  that  some  who  hold  the  theory  would  repudiate 
Buch  a  name  for  it.  The  objection  to  the  name  Empiricism  is,  that  it  imports  mere  popular  prejudice 
Into  a  philosophical  question,  by  calling  up  associations  with  the  word  *  Empiric,'  as  used  in  an  oppro- 
brious sense.  As  Mr.  Mill  has  used  the  adjective  '  Experiential'  as  unexceptionally  conveying  the 
meaning  for  which  a  word  is  sought  (Article  on  Comte,  in  Weatminster  Revietc,  April,  1865),  perhaps 
the  substantive  Ezperientialism,  though  crude  to  the  ear,  might  be  brought  into  use." 

(1)  Recent  British  Philosophy,  pp  84,  40. 


Ch.  IV.] 


SUBDIVISIOITS   OF  EEALISM. 


257 


Ground  as  contrasted  with  the  Superior  Cosmical  Strata.  But, 
this  same  Ground  reappears  distributively  2i^  the  Mineral,  Vege- 
table, and  Animal,  Kingdoms.  In  this  regard  it  is  Regis^ol- 
OGY,  a  lower  division  of  Concketologt,  than  Classiology, 
entire.  Eegnology  then  corresponds  to  1.  Materialism, 
which  re-echoes  to  The  Mineral  Woeld  in  the  Scientific  Do- 
main, as  the  Ground  or  Gross  Solid  Substratum  of  Conception ; 
2.  Natural  Eealism,  allied  with  The  Dialectical  Cosmological 
Conception,  or  Natural  Dualism  (Tab.  21,  t.  358).  This  echoes 
to  the  Tree  and  the  Vegetable  World  ;  growing  upward  to 
the  Light,  the  Spiritual  Tendency,  and  downward,  by  its  roots, 
to  the  Earth,  the  Material  Tendency  or  Half  of  the  Conception. 


wliicli  the  Organism[us]  reports  to  us  as 
hung  in  Space,  and  voyaging  through 
Time.  Philosophers  may  make  a  study 
of  that;  and  such  a  study  would  be 
Cosmology.  But,  beyond  this  whole 
phenomenal  Universe  or  Cosmos,  which 
has  the  Mind  of  Man  in  its  midst,  it  has 
been  the  passion  of  Philosophy  to  assert 
or  speculate  a  Transcendent  Universe,  or 
Empyrean  of  Things  in  themselves,  of  Es- 
sential Causes,  of  Absolute  or  Noumenal, 
as  distinct  from  Phenomenal  Existence. 
What  enspheres  the  Cosmos,  what  sup- 
ports it,  of  what  absolute  reality  under- 
neath and  beyond  itself  is  it  significant, 
of  what  Absolute  Meaning  is  it  the  ex- 
pression, the  allegory,  the  poem  ? 

10.  "  May  not  the  entire  Phenomenal 
Cosmos,  hung  in  Space,  and  voyaging 
through  Time,  be  but  an  illusion — and 
this,  whether  we  consider  it  to  be,  with- 
in itself,  a  play  of  Matter  alone,  or  of 
Spirit  alone,  or  of  both  Matter  and  Spirit  ? 
If  we  feel  that  it  is  not,  on  what  warrant 
do  we  so  feel  ?  In  v/hat  tissues  of  facts 
and  events,  material  or  moral,  in  this 
Phenomenal  Space-and-Time  World  shall 
WG  trace  the  likeliest  filaments  of  that 
golden  cord  by  which  we  then  suppose 
it  attached  to  a  World  not  of  Space  and 


Time;  and  how  shall  we,  denizens   of 
Space  and  Time,  succeed  in  throwing  the 
end  of  the  cord  beyond  our  Space-and- 
Time  World's  limits?    Is  the  Cosmos  a 
bubble?    Then,  what  breath  has  blown 
it,  and  into  what  Empyrean  will  it  re- 
melt  when  the  separating  film  bursts  ? 
Asking  these  questions  in  all  varieties  of 
forms.  Philosophy  h^s  debated  the  possi- 
bility   of   an   Ontology,   or    Science    of 
Things    in    themselves,    in    addition    to 
Psychology  and  Cosmology.     These  two 
are  sciences  of   the  Phenomenal  [The 
Relative],  but  that  would  be  a  Science 
of  The  Absolute.    It  would  be  the  high- 
est [the  lowest]  Metaphysic  of  All ;  and 
indeed,  in  one  sense,  the  only  science 
properly  answering  to  that  name.      It 
would  be  the   Science  of   The    Super- 
natural.    Can  there  be  such  a  science? 
A  question  this  which  seems  to  break 
itself  into  two — Is  there  a  Supernatural  ? 
and,  Can  the  Supernatural  be  known  ? 
It  is  the  differences  that   have  shown 
themselves  among  philosophers  in  their 
answers,  expressed  or  implied,  to  these 
questions,  that  I  have  in  view  under  the 
name  of  their  differences  in  respect  to 
ONTOLOGiCAii  Faith."  (1).  (t.  346). 


(1)  Eecent  British  Philosophy.    Masson,  pp.  T0-7i 


258  COI^STEUCTIVE  AND  PUEE  IDEALISM.  [Ch.  IV. 

3.  YiTAL  Kealism  or  Trinal  Realism,  wMcli  considers 
Matter  and  Mind  as  equally  void  factors  of  tlie  Cosmos  apart 
from  a  third  wMch  is  the  Observing  Ego  or  the  Me.  This  is 
the  Cosmical  conception  of  Ferrier  just  noticed  (t.  358; 
Table  20,  t.  355).  The  following  Table  completes  this  view  : 

TABLE     S3. 

(Philosophical)  Eealism  (1 . 0)  3)  1.  (Echosophical)  Regnology  (3)1. 

8.  Vital  Realism  (1 . 0)  3)  1)  3"*.  Animalogy  (3 . )  1)  Z'^. 

2.  Natural  Realism  (Dual)  (1 . 0)  3)  1)  2°*.     Vegetalogy  (3 . )  1)  2"^*. 
1.  Materialism  (I.O)  3)  1)1«*.  Mineralogy  (3.)  1)  1«*. 

360.  Constructive  Idealism  ( 1 . 0 )  3)  2  echoes  to  Meteor- 
ology, which  repeats  Vegetalogy  as  (3.)2)2"^  must  repeat 
(3.)  1)  2°^  The  *^  vicarious  assurances,  representations,  or 
nuntii  of  real  unknown  objects,"  (a.  4,  t.  366)  intervening  be- 
tween the  Real  Outer  and  Lower  World  and  the  Interior  and 
Higher  Mind  of  the  Observer,  echo,  in  the  Domain  of  Philo- 
sophy, to  the  Region  of  Mid-air,  between  Earth  and  Heaven, 
and  to  the  "  Signs  and  wonders,"  of  which  that  region  is  the 
arena  of  display ;  and  hence  to  Meteors  and  their  attendant 
Phenomena,  the  Subject-matter  of  the  Science  of  The  Weather, 
in  the  External  or  Objective  Domain. 

361.  Pure  Idealism  echoes,  in  this  sense,  to  Uranologt.  It 
is  the  Universe  looked  down  upon  from  the  heights  of  Heaven. 
It  is  the  World  of  Matter  projected  from  the  World  of  Mind  ; 
the  World  of  Matter  as  a  World  of  Ultimates  or  outward  Be- 
suits ^  or  Effects^  from  a  Spiritual  Subjective  World,  which  is 
a  World  of  Causes.  This  Spiritual  World  is  predominantly 
Heaven,  and  Pivotally  or  Centrally  within  Heaven,  and  yet, 
in  a  sense,  Mmselffhe  whole  of  Heaven^  is  the  Lord  God,  from 
whom,  therefore,  all  things  are.  Such  is,  at  least,  the  Cosmo- 
logical  Conception  of  Swedenborg,  the  most  elaborate  by  far 
of  the  Pure  Idealists.    The  Material  World,  he  adds,  repeats 


I 


'Ch.  IV.]  THE  SELF-CONSCIOUS  EGO.  259 

or  corresponds  to  the  Spiritual  World  as  an  Effect  to  its  Cause. 
Tulk,  following  out  more  logically,  and  somewhat  less  mys- 
tically, the  Principle  of  Swedenborg,  affirms  very  intelligibly 
the  Unity  of  Law,  hence  resulting,  between  the  two  Worlds, 
and  by  consequence,  throughout  the  Universe.  This  is  also 
meoM  by  "The  Universal  Unity"  of  Fourier. 

362.  But  Cois^sciousNESS  or  The  Cot^scious  Ego,  says 
Ferrier,  is  The  Man,  triumphing  over  both  Matter  and  Mind. 
This  is  virtually  ascending  from  the  Heaven  of  Mind  above  the 
Earth  of  Matter  and  the  Meteoric  region  of  "  Representations" 
between  them,  to  the  God  within  the  Heaven.  Ferrier  makes, 
indeed,  of  this  Individual  Consciousness,  a  real  God,  first 
Self-Creative,  and  then  Governing  over  the  iN'atural  Manifesta- 
tions of  Mind,  as  well  as  over  the  Outward  World  of  Matter. 
The  striking  and  pregnant  position  of  this  earnest  and  astute 
philosopher,  upon  this  point,  is  well  put  in  the  following 
extract ;  (Read,  for  Consciousness,  SeK-Consciousness) : 

863.  '^  It  is  here  objected  that  unless  these  states  of  mind 
existed.  Consciousness  would  never  come  into  operation,  and 
that,  therefore,  it  falls  to  be  considered  as  dependent  upon 
them  ?  In  this  objection  the  premises  are  perfectly  true,  but 
the  inference  is  altogether  false.  It  is  true  that  man's  Con- 
sciousness would  not  develop  itself,  unless  certain  varieties  of 
sensation,  reason,  etc.,  became  manifest  within  him ;  but  it 
does  not  by  any  means  follow  from  this  that  Consciousness  is 
the  natural  sequent  or  harmonious  accompaniment  of  these. 
The  fact  is,  that  Consciousness  does  not  come  into  operation  in 
consequence  of  these  states,  but  in  spite  of  them  ;  it  does  not 
come  into  play  to  increase  and  foster  these  states,  but  only 
actively  to  suspend,  control,  or  put  a  stop  to  them. 

364.  "  This,  then,  is  the  reason  why  Consciousness  cannot 
develop  itself  without  their  previous  manifestation;  viz., 
because,  unless  they  existed,  there  would  be  nothing  for  it  to 
combat,  to  weaken,  or  to  destroy.  Its  occupation  or  office 
would  be  gone.    There  would  be  nothing  for  it  to  exert  itself 


260  HEIS-EY  JAMES   01^  SWEDENBOEG.  [Ch.  IV. 

against.  Its  antagonistic  force,  not  having  been  given,  there 
would  be  no  occasion  for  its  existence.  This  force  (the  power 
existing  at  what  we  call  the  mental  pole),  does  not  create  Con- 
sciousness, but  as  soon  as  this  force  conies  into  play,  Con- 
sciousness creates  itself^  and,  by  creating  itself,  suspends  or 
diminishes  the  energy  existing  at  that  pole.  This  fact,  show- 
ing that  Cojsciousness  is  in  nothing  jpa^^z??^,  but  is  db  origine 
essentially  active,  places  us  upon  the  strongest  position,  which, 
as  philosophers  fighting  for  human  freedom,  we  can  possibly 
occupy  ;  and^  it  is  only  hy  the  maintenance  of  this  position 
that  man!  s  liberty  can  ever  he  philosophically  vindicated  and 
made  good.  In  truth,  possessmg  this  fact,  we  hold  in  our 
hands  the  profoundest  truth  in  all  Psychology,  the  most  awful 
and  sublime  truth  connected  with  the  nature  of  man."  (1). 

365.  But  now  comes  James,  also  expounding  Swedenborg, 
and  avers  that  the  only  Absolute  Conscious  Ego  is  God  ;  that 
the  merely  Indimdual  Human  Consciousness  is  not  in  any 
sense  original ;  that  it  is  purely  phenomenal  and  derived; 
that  it  is  created  by  The  Absolute,  or  emanates  from  God, 
and  is,  in  itself,  absolutely  Nothing.  It  is  made  to  appear  to 
itself  as  Something ;  as,  indeed,  self-existent  and  free  in  a 
sense  which  founds  a  moral  responsibility,  but  that  in  very 
truth  God  is  "  All  in  All."  He  gives  a  seeming  Self-hood  to 
the  creature,  where,  in  fact,  a  real  Self-hood  is  impossible. 
Time  and  Space  are  the  constitutional  conditions  of  this  Indi- 
vidual and  Dramatic  Consciousness,  but  have  no  existence  for 
the  Absolute  Consciousness.  (2).  This  is  the  acme  of  Pure 
Idealism,  and  here  we  must  stop  for  the  present.  This  is  the 
highest  domain  of  Speculology,  and  may  occupy  our  attention 
most  specially,  at  some  other  time. 

366.  An  excellent  condensed  account  of  these  several  varie- 
ties of  the  Cosmical  Conception  of  Philosophers  (Table  22, 


(1)  Ferrier's  Greek  Philosophy  and  Remains,  Vol.  II.,  p.  79. 

(2)  Substance  and  Shadow,  ^jassi'm,  and  other  Works,  by  Henry  James. 


Cn.  IV.]  THE  POSITA-TTEGATIVE  DIFFEREJSrCE.  261 

t.  358,  and  Table  23,  t.  359),  except  Vital  Realism,  is  given  by 
Masson,  as  epitomized  and  arranged  by  him  from  Sir  William 
Hamilton.  With  these  he  includes  Nihilism,  and  Pantheism 
or  Absolute  Identity,  to  which  we  will  in  the  next  place  give 
our  attention.  Tliis  account  of  these  (six)  Cosmological  Con- 
ceptions by  this  writer  I  have  extracted  and  thrown  into  the 
Annotation,  to  which  for  further  elucidation  the  reader  is  re- 
ferred, a.  1-7. 

367.  We  arrive  now  at  a  very  important  point  in  this  investi- 
gation. It  will  have  been  observed  that  all  the  Clefs  denoting 
the  Distribution  of  Philosophy  (ISTaturo-Metaphysic)  have 
always,  ^prefixed  to  them,  the  Pre-clef  (1.0),  while,  in  respect 
to  Echosophy,  (Science),  the  (1.2),  which  answers  in  a  general 
sense  to  the  (1.0),  breaks  up  into  its  own  constituents,  as 
(1.),  (2.),  (3.),  for  the  first  subdivisions,  and  that  hence  the 
(1.2)  is  not  requisite  as  a  prefix  to  them.  All  of  this  has 
a  deep  significance.  The  Sub-clefs  under  (1.0),  as  (1.0)  l'\ 
for  instance,  correspond,  with  the  Lowest  basis  of  Echo- 
sophic  Distribution;  Itut  Metapliysical  Analysis  sinlcs  the 
Shaft  of  Investigation  to  a  lower  level  than  any  which  is  dis- 
tinctively Tcnown  in  Objective  Science;  ( — although  instinct- 


Annotation  t,  366,  1.  "  There  is  2.  "  There  is  the  System  of  Material- 
the  system  of  Nihilism,  or,  as  it  may  be  ism,  or  Miterialistic  Bealism.  According 
better  called,  Non-Substantialism.  Ac-  to  this  system,  a  certain  sura-total  of  real 
cording  to  this  system,  the  Phenomenal  existence  is  assumed  as  underlying  the 
Cosmos,  whether  regarded  as  consisting  conscious  succession  of  ideas,  but  the 
of  two  parallel  successions  of  phenomena  seeming  dualism  or  co-ordinate  independ- 
(Mind  and  Matter),  or  of  only  one  (Mind  ence  of  two  worlds,  one  of  Mind,  and  the 
or  Matter),  resolves  itself,  on  analysis,  other  of  Matter,  is  got  rid  of  by  suppos- 
into  an  absolute  Nothingness, — mere  ing  Matter  to  be  the  primordial  unity, 
appearances  with  no  credible  substratum  and  Mind  to  be,  or  to  have  been,  educed 
of  Reality ;  a  play  of  phantasms  in  a  from  it.  There  have  been  avowed  Ma- 
void.  If  there  have  been  no  positive  or  terialists  among  Philosophers,  of  whom 
dogmatic  Nihilists,  yet  both  Hume  for  Hobbes  is  an  early  English  example, 
one  purpose,  and  Fichte  for  another,  have  But  many  have  been  called  Materialists, 
propounded  Nihilism  as  the  ultimate  who  have  really  not  been  such ;  nor,  if 
issue  of  all  reasoning  that  does  not  start  we  consider  the  contradictory  varieties 
with  some  a  priori  postulate.  of  thought  which  may  exist  within  one 


262  NIHILISM  ATTD  ABSOLUTE  IDENTITY.  [Ch.  IV. 

ively  there  is  an  eclio  from  this  deeper  deep,  within  the  Scien- 
tific Domain) ;  and  it  is  into  this  lower  department  of  the  snh- 
ject,  that  we  are  now  to  r^-enter,  for  we  were  already  there 
when  we  previously  discriminated  the  Primitive  Something 
from  the  Primitive  ]S"othing.  (t.  115). 

368.  We  re-enter  this  domain,  now,  by  analyzing  the  Meta- 
physical Pre-clef  (1.0),  or,  in  Logical  Order  (0.1),  into  the 
Parts  of  its  own  Constitution.  The  zero  (0.)  denotes  the  In- 
determinate Nothing,  whence  ('~)  0  may  he  chosen  as  the  Clef 
for  that  one  of  the  two  Additional  Cosmological  Conceptions, 
which  is  known  as  Nihilism  (a.  1,  t.  366),  from  the  Latin  NiMl 
or  Nil,  Nothing.  The  Clef  (~)1,  will  then  denote  the  remaining 
and  exactly  opposite  one,  called  Pantheism,  or,  more  strictly, 
Absolute  Identity  (a.  7,  t.  366).  It  is  of  these  two  concep- 
tions that  Masson  says,  when  introducing  them  :  "  Tliat  they 
bring  considerations  into  the  classification,  he  thinks,  which 
are  not  exclusively  CosmologicaV^  We  shall  see  presently 
how  this  is  so. 

369.  Of  these  two  Exceptional  Cosmological  Conceptions, 
this  writer  elsewhere  gives  us  the  following  explicit  account. 


apparent  drift  of  speculation,  ought  the  ever,  cruder  and  finer,  of  this  Natural 

name,  while  odium  attaches  to  it,  ever  Realism.    What  do  mankind  in  general 

to  be  applied  to  any  one  without  his  own  believe  ?    They  believe  that  the  material 

permission.  worid  is  exactly  and  in  every  respect  the 

8.  "  There  is  the  System  of  Natural  worid  which  our  senses  report  to  us  as 

Realism,  or  Natural  Dualism.    Accord-  external  to  ourselves.   They  believe  that 

ing  to  this  system,  while  Mind  or  Spirit  the  rocks,  the  hills,  the  trees,  the  stars, 

is  regarded  as  an  undoubtedly  real  es-  that  we  all  see,  are  not  mere  hieroglyph- 

sence,  or  substance,  or  energy   of  one  ics  of  a  something  different  from  them- 

origin  or  nature,  the  extended  Material  selves  and  from  us,  but  are  really  what 

World  in  the  midst  of  which  this  Mind  is  there.    That  outer  vastness  of  space  in 

or  Spirit  seems  to  find  itself,  and  with  which  orbs  are  shining  and  wheeling  is 

which  it  seems  to  have  commerce,  is  also  no  mere  representation  or  visionary  alle- 

assumed  as  a  distinct  reality,  and  not  as  gory  of  something ;  it  is  the  thing  itself. 

a  distinct  reality  of  some  highly  removed  This  is,  and  always  has  been,  the  popu- 

sort,  acting   upon  us  illusively  through  lar  belief  of  mankind  in  general.    All 

mediate  signs  and  impulses,  but  as  act-  mankind  may,  therefore,  be  described, 

ually  very  much  that  solid  and  substan-  generally,    as    Natural    Realists.      But, 

tial  world  which  we  get  at  through  our  strange  to  say,  Natural  Realism  has  been 

There  have  been  varieties,  how-  the  system  of  but  one  or  two  modern 


Ch.  IV.]  HEGELIAIs^ISM.  263 

"There  has  been  a  drift  leftwards,  through  Materialism  or 
Materialistic  Eealism,  towards  Nihilism^  or  the  Conception 
of  an  ultimate  Nothingness,  or,  if  the  expression  is  preferred, 
the  resolute  Non-Conception  of  any  ultimate  anytJiing.  There 
has  similarly  been  a  drift  rightwards,  through  more  and  more 
refined  varieties  of  Idealism,  towards  the  notion  of  Absolute 
Identity,  or  an  eternal  real  Oneness  of  Subject  and  Object^  of 
which  all  the  vast  cosmical  periodicities  from  Nebula  to  Ne- 
bula, or  whatever  may  be  the  terms,  are  to  be  conceived  as 
living  pulsations."  (1). 

370.  But,  as  between  the  Something  and  the  Nothing  there 
arises  the  idea  of  Limit,  (t.  120).  It  was  here  that  Hegel  fixed 
his  attention,  and  from  this  view  of  the  inmost  constitution  of 
Being  he  elaborates  still  another  Cosmical  Conception.  This 
is  brilliantly  introduced  and  characterized  by  Masson  as  fol- 
lows. Eeferring  to  this  divergency  on  the  right  and  left  to 
Nihilism  and  Absolute  Identity,  respectively,  he  says :  *'  Well, 
was  anything  more  to  be  done  %  It  seems  diflScult  to  conceive 
that  anything  remained  to  be  done.  One  might  run  back- 
wards and  forwards  among  the  six  schemes,  (a.  354),  returning 


philosopliers  —  among    whom    Reid    is  not,  with  the  crude  popular  belief,  call 

named  as  a  type.     Nay,  more,  among  the  whole  apparent  external  world  of 

these  philosophers  it  is  not  the  popular  sights,  sounds,  tastes,  touch,  and  odors, 

form  of  the  belief  that  is  entertained,  the    real    world    that  would    be   there 

Mankind  in  general  suppose  sweetness,  whether  man  were  there  or  not ;  but  it 

shrillness,  color,  etc.,  to  be  qualities  in-  descries  in  that  apparent  world  a  block 

liereutly  belonging    to  the   objects    to  or  core,  if  I  may  so  say,  which  would 

which  they  are  attributed,   while    the  have  to  be  thought  of  as  really  existing, 

philosophers  who  are  Natural  Realists  even  if  there  were  swept  away  all  that 

admit  that  at  least  these  so-called  '  sec-  consists  in  our  rich  physiological  inter- 

ondary    qualities'    of  objects    have    no  actions  with  it. 

proper  outness,  but  are  only  physiological  4.  "  There  is  the  system  of  Constvuctixe 

affections — affections  of   the  organs  of  Idealism.    It  may  be  so  called  to  distin- 

taste,  hearing,  sight,  etc.,  produced  by  guish  it  from  the  more  developed  and 

particular  objects.      Thus  the  Natural  extreme  Idealism  presently  to  be  spoken 

Realism  of  philosophers  is  itself  a  con-  of.     According  to  this  system,  we  do  not 

siderable  remove  from  the  Natural  Real-  perceive  the  real  external  world  imme. 

ism  of  the  crude  popular  belief.    It  does  diately,  but  only  mediately — that  is,  the 


(1)  Recent  British  ThUosopby,  p.  226. 


264 


HEGELIANISM. 


[Ch.  IV. 


from  Nihilism  or  from  Absolute  Identity  centrewards :  but, 
either  to  leap  off  Mhilism  on  the  one  hand,  or  to  leap  off  Ab- 
solute Identity  on  the  other,  was  a  feat  apparently  beyond  all 
rational  gymnastic.  Well,  but  what  if  the  two  extremes 
could  be  united  ?  What  if  a  logical  bridge  could  be  thrown 
at  once  from  Nihilism  to  Absolute  Identity,  overspanning  all 
the  intermediate  systems  ?  What  if  the  mind  could  be  hung 
as  a  pendulum,  necessarily  taking  the  exact  arc  from  Nihilism 
to  Absolute  Being  in  its  easy  swing,  so  that  one  swing  of  it, 
one  single  act  of  thought,  should  actually  receive,  apprehend, 
nay,  repeat  and  represent,  that  vast  cosmical  beat  of  Period- 
icity, from  Nothing  to  completed  Being,  and  from  completed 
Being  back  to  Nothing  again  ? 

371.  "  At  such  a  suggestion  we  Britons  naturally  feel  un- 
easy. We  would  rather  not  have  our  minds  swung  so  !  '  For 
any  sake,  don't,'  we  cry  ;  '  we  haven't  been  accustomed  to  it, 


objects  which  we  take  as  the  things 
actually  perceived  are  not  the  real  ob- 
jects at  all.  but  only  vicarious  assurances, 
representatives  or  nuntii  of  real  unknown 
objects.  The  hills,  the  rocks,  the  trees, 
the  stars,  all  the  choir  of  heaven  and 
earth,  are  not,  in  any  of  their  qualities, 
primary,  secondary,  or  whatever  we 
choose  to  call  them,  the  actual  existences 
out  of  us,  but  only  the  addresses  of  a 
'  Something'  to  our  physiology,  or  educ- 
tions by  our  physiology  out  of  a  *  Some- 
thing.* They  are  all  Thoughts  or  Ideas, 
with  only  this  peculiarity  involved  in 
them,  that  they  will  not  rest  in  them- 
selves, but  compel  a  reference  to  objects 
out  of  self,  with  which,  by  some  arrange- 
ment or  other,  they  stand  in  relation. 

5.  "  Difficult  as  this  system  may  be  to 
understand,  and  violently  as  it  wrenches 
the  popular  common  sense,  it  is  yet  the 
system  into  which  the  great  majority 
of  philosophers  in  all  ages  and  coun. 
tries  hitherto  arc  seen,  more  or  less  dis- 


tinctly, to  have  been  carried  by  their 
speculations.  While  the  Natural  Real- 
ists among  philosophers  have  been  very 
few,  and  even  these  have  been  Realists 
in  a  sense  unintelligible  to  tlie  popular 
mind,  quite  a  host  of  philosophers  have 
been  Constructive  Idealists.  These  might 
be  farther  subdivided  according  to  parti- 
cular variations  in  the  form  of  their 
Idealism.  Thus,  there  have  been  many 
Constructive  Idealists  who  have  regarded 
the  objects  rising  to  the  mind  in  exter- 
nal perception,  and  taken  to  be  repre- 
sentative of  real  unknown  objects,  as 
something  more  than  modifications  of 
the  mind  itself — as  having  their  origin 
without.  Among  these  have  been 
reckoned  Malebranche,  Berkeley,  Clarke, 
Sir  Isaac  Newton,  Tucker,  and  possibly 
Locke.  But  there  have  been  other  Con- 
structive Idealists,  who  have  supposed 
the  objects  rising  in  the  mind  in  exter- 
nal perception  to  be  only  modifications 
of  the  mind  itself,  but  yet,    by  some 


Ch.  IV.] 


HEGELIANI3M. 


265 


Absolute  Oneness,  if  you  please,  or  Mliilism,  if  you  please  ; 
we  should  not  so  much  mind  which  ;  but  who  can  live  on  a 
shuttle  between  them  V  Yet  this  is  precisely  what  he  whom 
his  admirers  regard  as  the  last  of  the  world's  great  metaphysi- 
cians, tells  us  we  must  do,  and,  indeed,  are  doing  every  mo- 
ment, whether  we  know  it  or  not.  And  who  is  he  ?  Hegel, 
the  terrible  Hegel,  the  brain-benumbing  Hegel— on  scraps  of 
whose  doctrines  modem  Germany  is  said  to  have  been  living 
for  forty  years,  but  whose  entire  system  no  German  soul,  even, 
is  believed  to  have  yet  fathomed  or  got  round ;  who  himself 
said,  after  his  system  had  been  before  the  world  for  a  sufficient 
time,  and  hundreds  had  been  doing  their  best  with  it,  '  There 
is  only  one  man  living  that  understands  me,  and  he  doesn't.' 
What  Hegel  gave  to  the  world,  as  principally  wanted,  and  as 
the  foundation  for  all  else,  was  a  new  Logic,  or  Science  of  the 


arrangement,  vicarious  of  real  unknown 
objects,  and  intimating  their  existence. 
Among  such  have  been  reckoned  Des- 
cartes, Leibnitz,  Condillac,  Kant,  and 
most  Platonists.  The  general  name 
'Idealists,'  it  will  be  seen,  properly 
enough  includes  both  the  classes  as  dis- 
tinct from  the  Natural  Realists,  inasmuch 
as  both  classes  hold  that  what  the  mind 
is  directly  cognizant  of  in  external  per- 
ception is  only  ideas.  But,  inasmuch  as 
these  ideas  are  held  by  both  classes, 
though  under  divers  hypotheses,  to  refer 
to  real  existences  beyond  themselves, 
and  distinct  from  the  perceiving  mind, 
the  tliinkers  in  question  may  also  prop- 
erly enough  be  called  Realists  or  Dual- 
ists, though  not  'Natural'  Realists  or 
Dualists.  They  occupy  a  midway  place 
between  the  Natural  Realists  and  the 
Philosophers  next  to  be  mentioned. 

6.  "  There  is  the  system  of  Pure  Ideal- 
ism, which  abolishes  Matter  as  a  distinct 
or  independent  existence  in  any  sense, 


and  resolves  it  completely  into  Mind. 
Though  this  system  is  named  in  the 
scheme,  for  the  sake  of  symmetry,  and 
as  the  exact  antithesis  to  Materialism,  it 
is  difficult  to  cite  representatives  that 
could  be  certainly  discriminated  from 
the  merely  Constructive  Idealists  just 
mentioned  on  the  one  hand,  and  from 
the  School  of  Philosophers  next  follow- 
ing on  the  other.  Fichte  is,  perhaps,  the 
purest  example.  [Swedenborg,  Tulk]. 

7.  "  There  is  the  system  of  Absolute 
Identity.  According  to  this  system. 
Mind  and  Matter  are  phenomenal  modi- 
fications of  one  common  Substance.  The 
whole  Cosmos,  both  of  Matter  and  of 
Mind,  is  referred  to  a  one  Absolute  En- 
tity, of  which  it  is  to  be  conceived  as 
but  the  function,  activity,  manifestation, 
or  forth-rushing.  This  system,  it  will 
be  noted,  is  at  the  opposite  extreme  from 
Nihilism.  It  is  the  system  of  Spinoza, 
and  also,  though  with  a  difference,  of 
Schelling.  (1). 


25 


(1)  Recent  British  Philosophy,  pp.  61-67. 


266  HEGELIAIS-ISM.  [Cn.  IV. 

necessary  laws  of  Tliouglit ;  and  in  tMs  Logic  tlie  foundation- 
principle  was  the  identity,  tlie  inseparability,  in  thought,  of  the 
idea  of  Being  and  the  idea  of  Nothing.  The  most  abstract 
thought  of  man,  that  in  which  he  ends  by  the  most  intense 
effort  of  reason,  is  the  idea  of  pure  Being  ;  and  in  every  way, 
this  idea  is  the  same  as  the  idea  of  pure  Nothing  ;  and  each 
merges  into  the  other  necessarily  ;  and  both  are  forms  of  one 
combining  idea,  the  idea  of  Becoming,  (a.  31,  t.  204 ;  t.  385). 
And  this  alternation  between  tJieidea  of  Nothing  and  the  idea 
of  Being,  through  the  idea  of  Becoming,  is  tlie  law  of  every 
thought  that  man  thinks  or  can  think.  Every  thought  is  a 
poise,  a  beat,  a  pulsation,  between  the  two  contradictions, 
comprising  them  both  in  one  organic  act  as  inseparable, 
thongh  distinguishable.  And  this  law  of  Thought  is  also  the 
law  of  Being  ;  and  Logic,  which  is  the  science  of  Thought,  is 
also  the  science  of  Being.  Logic  and  Metaphysic  are  iden- 
tical. What  takes  place  in  every  thought,  also  takes  place  in 
every  fact.  '  Nowhere  in  Heaven  or  in  Earth  is  there  anything 
that  contains  not  both  these — Being  and  Nothing.'  And, 
on  the  largest  scale,  with  respect  even  to  the  vast  cosmical 
periodicity  itself,  the  entire  rounded  object  of  the  cosmological 
conception,  the  same,  according  to  Hegel,  if  I  understand  him, 
is  the  desired  explanation.  The  Universe  is  a  thought,  a  beat, 
a  pulse,  of  the  Absolute  Mind.  The  apprehension  of  the 
logical  law  of  this  thought  constitutes  our  Metaphysic,  and 
again  this  Metaphysic  re-appears  as  the  Logic  of  our  own 
minds,  and  of  each  of  their  minntest  acts.  In  the  minutest 
act  of  our  minds  is  the  same  Secret — Logical,  Physical, 
Metaphysical — as  in  the  entire  Universe  ! 

372.  "Of  course,  we  by  no  means  see  the  Complete  Hegel  in 
this  speculation,  even  if  it  has  been  rightly  stated.  It  is  only 
the  most  abstract  form  of  that  one  special  principle,  the  leaven 
of  which  threw  German  Philosophy,  as  received  by  Hegel  from 
Kant,  through  Fichte  and  Schelling,  into  a  new  universal  fer- 
ment. Hegel  had  his  philosophy  of  Nature,  his  philosophy  of 


Ch.  IV.]  THE  ABSOLUTE  DIALECTIC.  267 

History,  his  pliilosopliy  of  Art,  Ms  Politics,  etc.,  in  addition  to 
Ms  Logic,  Ibnt  declared  to  be  in  consistence  witli  it.  He  liad 
also  liis  Theology,  wliich  he  discriminated  from  the  Pantheism 
of  the  mere  Identity-System  as  it  had  remained  in  Schelling's 
hands.  By  the  new  Hegelian  law  of  the  pendulnm-movement 
of  the  mind  between  Nothing  and  Being,  it  was  not  Pantheism, 
but  a  theology  much  more  at  one  with  the  common  theology, 
that  was  necessitated.  And,  in  point  of  fact,  most  of  the  recent 
religions  developments  of  Germany,  orthodox  and  heterodox, 
Catholic  and  Protestant,  Straussian  and  Anti-Stranssian,  refer 
themselves  to  Hegelianism.  A  tincture  of  Hegel  has  also  ap- 
peared, with  various  effects,  in  the  most  recent  speculative  lite- 
rature of  France.  It  is,  I  think,  a  later  influence  in  the  French 
mind  than  that  of  Cousin,  or  that  of  Comte.  I  trace  it  in  the 
writings  of  Proudhon,  if  not  in  those  of  Kenan."  (1).  Mr.  Mas- 
son  concludes  by  a  notice  of  a  recent  work  in  England,  by  Mr. 
James  Hutchinson  Sterling,  entitled:  The  Secret  of  Hegel; 
being  tJie  Hegelian  System  in  its  Origin,  Principle,  Form, 
and  Matter. 

373.  For  this  Cosmological  Conception  of  Hegel,  planted  on 
the  Limit  and  the  Interlocking  between  liTihilism  (Nothing) 
and  Absolute  Identity  (the  Pure  SometMng,  or  the  Absolute 
One,  or  1  =  All),  the  Special  Universological  Clef  1  =  Q  may 
be  adopted ;  (or  in  the  Logical  Order  0  =  1).  His  own  precise 
formula  for  this  basic  idea  of  his  system  is,  as  we  have  seen, 
the  precise  equivalent  of  this,  namely  Something  =  Nothing. 
(t.  120).  As  a  technicality  this  Conception  may  be  denomi- 
nated The  Absolute  Dialectic.  The  first  Subdivisions  of 
Hegel's  System  of  Philosophy  arising  out  of  this  conception 
are  then  indicated  as  follows.  The  further  Subdivisions  the 
student  can  readily  extend  at  his  leisure.  (2). 


(1")  Recent  British  Philosophy,  pp.  227-230. 

(2)  Consult  Morrell's  History  of  Philosophy  for  a  well-digested  and  extensive  Tabulation  of  Hegel's 
Distribution  of  the  Sciences. 


2G8  "THESIS,"  "Al^TITIIESIS,"  AI^D    "SY2TTHESIS."        [Ch.  IV. 

Mind       ( i  =  0)  3  —  (  =  Mat^).       ) 

[t.  10, 11. 

Logic      (1  =  0 )  2  —  (  =  Science).  ) 

J^ATUEE   (1   =  0)  1. 

374.  Through  the  Yihratory  character  of  the  Limitary  Con- 
ception, that  of  Hegel's  Equation  between  the  Something  and 
the  Nothing,  we  are  carried  over  into  a  double  connection 
with  Domains  beyond  the  Sphere  of  ^N'aturo-Metaphysic,  which 
we  ha^^e  now  been  engaged  in  investigating  since  the  introduc- 
tion of  Table  18  (t.  347).  We  are  first  led  into  connection  with 
the  Second  branch  of  Cosmical  Conception,  The  Dialectical 
(1.0)2,  Table  22,  (t.  358).  It  v/as  the  Elaborate  or  Ornate 
(1 .0)  3,  which  we  have  been  considering.  We  are,  in  the  next 
place,  led  into  connection  with  Scie^s^to-Philosophy  having 
the  Clef  1.1,  and  also  having  an  Antithetical  and  Dialectic 
character  of  its  own  sort.  Let  us,  for  the  present,  consider 
The  Dialectical  Form  of  the  Cosmical  Co:n^ceptiojS" 
(Tab.  22,  t.  358) ;  and  first  let  us  determine,  more  precisely, 
the  meaning  of  the  term  Dialectical. 

375.  We  recur  to  1  ;  0  in  the  sense  in  which,  in  accordance 
with  what  has  been  said  (t  115),  this  Clef  denotes  the  Primi- 
tive Something  and  Nothing  (The  Positive  and  Negative  Prin- 
ciples of  Being).  Hence  it  relates  to  the  Dialectic — the 
change  from  side  to  side,  the  walk  or  waddle — of  Development, 
throughout  the  entire  Universe. 

376.  The  portion  of  the  basis  of  the  Doctrine  of  Hegel  which 
he  derived  from  Fichte  consisted  of  the  doctrine  called  Thesis, 
Antithesis  and  Synthesis.  These,  applied  to  the  Some- 
thing, the  Nothing,  and  Existence  thence  derived,  are  as 
follows:  The  Something  is  Thesis,  from  the  Greek  titTiemi^ 
I  PUT  ;  that  which  is  first  ^^^^  or  laid  down  ;  that,  at  least,  to 
which  the  attention  is  primarily  directed.  The  Nothing  is 
then    the    A7^^^-thesis    (anti,    opposite,     counter,    oveb- 


Ch.  IV.]     IIsTEECHANGE  OF  "THESIS"   AT^^D   " AIS^TITHESIS. "        269 

against)  ;  that  wMch  is  contrasted  vvitli  the  Thesis,  and  which 
counterparts,  while  it  opposes  it.  The  Synthesis  (syn  or  sun^ 
TOGETHER,  WITH,)  is  then  the  Composity  or  united  resultant 
of  the  former  two, — the  Thesis  and  the  Antithesis.  This  is 
given  as  the  Norm  or  Pattern  of  the  Constitution  of  Being 
universally,  as  also  of  the  Order  of  Development. 

377.  There  is  in  this  doctrine  a  crude  and  limited  apprehen- 
sion of  the  riper  doctrine  of  Unism,  Duism,  and  Teii^^ism 
(t.  126) ;  but  disconnected  with  the  Orderly  Series  of  Number 
it  proved  a  barren,  non-developing  idea,  interesting  as  a  specu- 
lation of  Philosophy,  but  virtually  useless  as  a  working  Prin- 
ciple of  Science.  Still,  as  a  branch  or  special  aspect  of  the 
Omnipresence  of  Unism,  Duism,  and  Trinism,  it  deserves  to 
be  clarified,  elucidated,  defined,  and  enlarged. 

378.  Observe,  in  the  first  place,  that  what  is  taken  as  Anti- 
thesis in  any  Conjuncture  of  the  Aspects  of  Being,  may,  in 
turn,  be  treated  as  Tliesis,  in  which  case  the  previous  Thesis 
assumes  the  position  of  Antithesis.  This  is  a  shifting  merely 
from  the  Natural  to  the  Logical  Order, — a  TeemijS'al  Coisr- 
YEESioi^  into  Opposites,  in  this  respect.  For  instance,  if  we 
take  the  Globe,  or  all  Globes,  (Matter)  as  the  Something,  and 
hence  as  Thesis,  and  vacant  Space  as  the  Nothing,  and  hence 
as  Antithesis,  we  proceed  in  an  order  of  Thought  which  makes 
Matter  primitive,  and  the  Containing  Space  secondary  and 
accessory.  Let  us  represent  this  conception  by  the  Clef  1  ;  0. 
But  we  may  proceed  in  the  counter-order.  We  may  well  con- 
ceive and  insist  that  Space,  as  a  place  in  wMcJi  to  he,  must  be 
prior  to  Matter,  as  the  thing  which  is  within  the  Space.  This 
is,  indeed,  the  Logical  necessity,  while  in  Nature  it  is  true  that 
Space  falls  into  the  secondary  or  more  unimportant  position. 
Put  for  the  Logical  Order  the  Inverse  Clef  0  ;  1.  The  mere 
Negative  Realm  of  Space  is  the  Domain,  par  excellence,  of  the 
Cut-up  of  Science,  especially  of  Mathematical  Thinldng.  The 
Two  Orders  here  involve,  therefore,  by  analogy,  the  whole  ques- 
tion of  precedence,  as  between  Nature  and  Science  (t.  6 ;  11), 


270  THET,    AKTITHET,    SYNTHET.  [Ch.  IV. 

between  Arbitrism  and  Logicism  (a.  6,  c.  32, 1. 136;  t.  367),  and 
between  scores  of  analogous  antithetical  pairs  of  the  Aspects  or 
Principles  of  Being. 

379.  Observe,  in  the  next  place,  that  the  use  here  made  of 
these  terms,  Thesis,  Antithesis,  and  Synthesis,  in  accordance 
with  the  usage  of  the  metaphysicians,  is  inaccurate  and  con- 
fusing. An  Additional  Discrimination  is  wanted.  They  are 
applied,  as  terms,  to  the  Aspects  treated  as  Objects  of  which 
Existence  is  composed, — including  Existence  itself,  as  com- 
pleting the  scale.  For  instance,  if  the  Left  Side-Half  of  the 
Body  be  taken  as  Thesis,  the  Right  Side-Half  is  then  the  Anti- 
thesis, and  the  Wholeness  of  the  Body,  as  composed  of  these 
two,  is  the  Synthesis.  But,  Antithesis  and  Synthesis  are  also 
used,  non-technically,  and  far  more  frequently  and  correctly, 
for  two  aspects  of  the  Interoening  Relation  between  the  two 
given  Entical  Aspects  or  Objects.  The  Antithesis  between 
the  two  Side-Halves  of  the  Body,  in  this  sense,  is  their  Stand- 
ing-asunder  (Polar  Ais^tagonism,  t.  125 — ^real  or  in  idea), 
and  their  Synthesis  is  their  Recorribining  or  Putting-together 
subsequently  (in  seeming)  to  their  Analysis,  (which  Putting- 
together^  as  it  is  really  a  perpetual  Phenomenon,  in  regard  to 
the  Prime  Elements  of  Being,  is  The  Iiitexpugnability  of 
Prime  Elements,  1 126).  To  these  expressions  I  have  added 
Synstasis  for  the  state  prior  to  Analysis.  (Tab.  12,  t.  211). 

380.  Let  us  reserve,  therefore,  this  trio  of  Terms — Synstasis, 
Analysis,  Synthesis — for  these  essential  discriminations  of 
the  Interior  Constitution  of  the  Intervening  Relation  itself. 
We  require,  then,  to  reconstitute  the  other  Trio,  which  we  are 
to  employ  in  the  meaning  of  the  Metaphysicians,  that  is  to 
say,  for  the  two  Termini^  (Ends,  or  Sides,  or  Side-Halves,) 
between  which  the  Relation  occurs,— jt?Z2^5  their  Totality  as  a 
Third  term.  For  these  let  us  say  Thet  or  Thesis  for  the  First 
('* Thesis") ;  Antithet  for  the  Second  ('^Antithesis"— the 
Opposite  End  or  Side,  whether  Aspect,  Principle,  or  Object) ; 
and  SyjSTThet  for  the  Third  ("  Synthesis")— the  Resultant 


Ch.  IV.] 


DIALECTICAL  COSMICAL  COITCEPTIOW. 


271 


Composity  or  Wholeness.     The  following  Diagram  will  suffi- 
ciently illustrate  these  two  sets  of  discrimination,  c.  1-3. 

Diagram     No.     T  • 

PANTOTHET. 


Synthet. 
/MESOTHET 


381.  It  is  this  which  I  have  denominated  The  Dialectical 
CosMicAL  Conceptions',  and  which  echoes,  in  Philosophy,  to 
Absteactologt,  in  Science  (Tab.  21,  t.  358.  It  accords  with, 
and  repeats,  the  IS'atural  Dualism,  or  Natural  Eealism  (1 .0)2, 


Commentary  t.  380,  1.  I  can  best  illustrate  the  effort  to  apply  the  old 
philosophical  discrimination  of  this  kind  within  domains  of  Positive  Science, 
by  quoting  from  Coleridge.  His  tables  are  inverted  to  agree  with  my  plan.  I 
add  in  brackets  my  own  modification  of  his  terms. 

1.  Parts  of  Speech — Grammar. 
2.  "  There  are  seven  parts  of  speech,  and  they  agree  with  the  five  grand  and 
universal  divisions  into  which  all  things  finite,  by  which  I  mean  to  exclude  the 
idea  of  God,  will  be  found  to  fall ;  that  is,  as  you  will  often  see  it  stated  in  my 
writings,  especially  in  the  Aids  to  Reflection  (p.  170,  2nd  Ed.). 

Synthesis  [Synthet.]      5. 
Thesis  [Thet.]  2.        Mesothesis  [Mesothet.]  4.        Antithesis  [-thet.]  3. 
Prothesis  [Prothet.]       1. 


273  II^TEECHANGE  OF  VIEW.  [Ch.  IV. 

of  Masson,  in  the  general  fact  of  its  bif  arcate  or  dual  cliarac- 
ter ;  but  must  not  be  confounded  with  it,  as  that  is  the  Ana- 
logue of  the  Vegetable  Kingdom  or  the  Tree  (t.  359).  It  is 
in° respect  to  Dialectic  generally  that  we  need  to  erect  into 
Formulas  of  Universology  the  two  opposite  descriptive  ex- 
pressions 

Antithetical  Eeflection,  and  Balanced  Yibeation. 

382.  This  relation  of  Antithesis,  or  of  Antithetical  Re- 
flection, as  of  a  man  viewing  himself  in  a  glass,  and  of 
Balance  coupled  with  Move3ient  or  Eecipkocal  Inter- 
change OF  the  point  of  view,  may  occur  as  between  the  two 
Worlds  of  Matter  and  Mind ;  as  between  the  Conscious  Ego, 
as  Subject,  and  those  two  Worlds  conjointly,  as  Object ;  as 
between  Cause  and  Effect  in  a  Series  or  Order  of  Events,  or  as 
between  any  Couple  of  Partner-elements  or  Princix)les,  stand- 


Conceive  it  thus:  1.  Prothesis,  the  Noun- Verb,  or  Verb-Substantive,  I  am 
•which  is  the  previous  form,  and  implies  identity  of  being  and  act.  3.  Thesis, 
the  Noun  ;  3.  Antithesis,  the  Verb.  Note : — each  of  these  may  be  converted  ; 
that  is,  they  are  only  opposed  to  each  other.  4.  Mesothesis,  the  Infinitive 
Mood,  or  the  indifference  of  the  Verb  and  the  Noun,  it  being  either  the  one  or 
the  other,  or  both  at  the  same  time,  in  different  relations.  5.  Synthesis,  the 
Participle,  or  the  Community  of  the  Verb  and  Noun, — being  and  acting  at  once. 
Now  modify  the  Noun  by  the  Verb,  that  is,  by  an  act,  and  you  have,  6.  The 
Adnoun  or  Adjective.  Modify  the  Verb  by  the  Noun,  that  is  by  being,  and  you 
have,  7.  The  Adverb.  (1). 

2.  Theology. 
3.  "In  the  Trinity  there  is,  1.  Ipseity;  2.  Alterity;  3.  Community.    You 
may  express  the  Formula  thus  : 

The  Spirit  =  Synthesis  [Synthet.] 
The  Father  =  Thesis  [Thet.]  The  Son  =  Antithesis  [Antithet.] 

God,  the  Absolute  Will  or  Identity 

Prothesis"  [Prothet.  (3). 
I  would  suggest  here,  for  the  better  carrying  out  of  his  own  idea,  this  altera- 
tion :    The  Spirit  =  Mesothesis,  and  the  Triune  Godhead  =  Synthesis  [Meso- 
thet  and  Synthet].     All  Aspects  are  Panto  thet.     See  Diagram  in  the  Text. 


(1)  Coleridge's  Table  Talk,  Vol.  I.  p.  64.  (2)  Ibid.,  p.  72. 


ch.  iy.]  becomiis^g  ;  aeising  and  depaeting.  273 

ing  or  moving  side-bj-side  of  each,  other ;  Ibetween,  in  fine, 
Analysis  and  Synthesis  themselves  as  Tliet  and  Antithet  within 
the  Interior  Constitution  of  a  Relation^  even ;  and,  hence, 
especially,  between  the  primitive  Something  and  Nothing  as 
constituents  of  the  very  conception  of  Being. 

383.  The  mere  Static  Conception  of  the  Oppositeness  of  these 
two  factors,  the  Something  and  the  Nothing,  is  expressed  by 
the  Hegelian  Equation  between  them.  This  is  the  basis.  But 
it  is  when  the  idea  of  Vibratory  Movement  is  added  that  the 
meaning  embraced  in  the  term  Dialectic  is  completed.  The 
two  conceptions  are,  therefore,  naturally  afiiliated,  and  both 
are  centered  in  the  Hegelian  Philosophy.  Both  are  themselves 
centered,  in  turn,  upon  the  Idea  of  the  Limit  between  Thet 
and  Antithet ;  and  the  Positive  consideration  of  Limits  founds 
the  Abstract  Sciences,  or  the  Abstractology  of  Echosophy. 
This,  therefore,  is  the  nearest  approximation  of  Naturo-Meta- 
physic  to  the  Objective  Sciences  of  Logic  and  the  Mathematics. 
(Tab.  14,  t.  247). 

384.  When  the  Antithesis  and  Balanced  Vibration  are  be- 
tween that  which  precedes  and  that  which  follows,  in  Time  or 
Succession,  as  between  Cause  and  Effect,  for  example,  we 
have  the  Philosophy  of  The  Becomiistg  (a.  31,  t.  204).  This, 
''if  it  be  a  transition  from  NotMng  to  Being,  we  call  an 
Arising^  or,  in  the  reverse  case,  we  call  it  a  Departing.  The 
still  and  simple  Precipitate  of  this  process  of  Arising  and  De- 
parting, is  Existence^'^  (Ger.  Daseyn).  (1). 

385.  This  Becoming  is  the  Analogue,  in  Philosophy  of 
Logic  in  Science— meaning  Catalogic^  the  Logic  of  Sequences, 
Co-Seqitenciation,  or  Con-Sequenciation — ^the  Science  and  Art 
of  Eeasoning.  (t.  371). 

386.  "When  the  Antithesis  and  Balanced  Vibration  are  be- 
tween things  collateral,  or  standing  side-hy-side  of  each  other, 
we  have  the  Dialectic  proper,  that  of  Stationary  Being,  or  of 


(1)  Schwegler's  History  of  Philosophy— Article,  Hegel,  p.  348,  Amer.  Ed. 


274  THE  EXISTENTIAL  DIALECTIC.  [Cn.  IV. 

Being  at  rest  in  Space.  Tliis  is  tlie  Analogue,  in  Pliilosophy, 
of  AiSTALOGic,  in  Science,  wMch  is,  'par  excellence^  the  Science 
of  Col-lateration,  or  of  Co-existences,  (c.  4-9,  t.  321). 

387.  Finally,  when  the  relation  of  Antithesis  and  Vibration 
is  that  of  Real  Existences,  or  their  Numerical  Abstracts  (the 
Units  of  Number),  as.  Correlated  in  Space — the  Groups  or 
Sums  of  Units  (t.  115) — and,  in  Time — the  number  of 
Times  or  Repetitions  in  which  each  group  is  to  be  taken — we 
have  another,  and  compound  species  of  Dialectic,  which  is 
the  Analogue  in  Philosophy  of  the  Mathematics  in  Science. 
This  may  be  denominated  the  Existential  Dialectic,  The 
following  Table  exhibits  these  important  relationships  of 
Analogy : 

TA.BIL,EJ      25. 

3.  Existential  Dialectic  (1 .  0)  2.)  3.  Mathematics  (2 .)  3. 

2.  Dialectic  Peoper  (1 .  0)  2.)  2.  Analogic         (2 .)  2. 

1.  Philosophy  op  "  The 

Becoahnq"  (1 . 0)  2.)  1.  Logic  (2.)  1. 

388.  The  Existential  Dialectic  then  subdivides,  to  accord 
with  the  First  Threefold  Distribution  of  Mathematics  into 
1.  Arithmetic  ;  2.  Geometry  ;  and  3.  Analysis  (t.  230). 
These  three  branches  are,  1.  The  Dialectic  of  Aggrega- 
tion AND  Dispersion,  which,  in  its  fundamental  aspect,  is 
that  of  Addition  and  Subtraction  (Punctation) — AritTi- 
moid,    c.  1.     2.  The  Dialectic  of  Co-lineation  and  D^Et- 


Commentarij  t,  388,  1.  I  have  among  my  manuscripts  an  elaborate 
demonstration  of  the  proposition  :  That  the  whole  of  Arithmetic  is  reducible 
to  the  two  Processes  of  Addition  (Unismal),  and  Subtraction  (Duismal) ; — 
Multiplication  being  a  Compound  Method  of  Addition  merely,  and  Division  a 
Compound  Method  of  Subtraction.  Perhaps  the  idea  is  too  obvious,  on  a  mere 
statement,  to  require  any  other  demonstration.  Recently,  I  find,  at  all  events, 
the  simple  statement  to  the  same  effect,  in  a  work  entitled  "  The  Living  Forces 
of  the  Universe,"  by  George  Wm.  Thompson  (of  West  Virginia).  This  book 
is  one  among  the  many  noteworthy  efforts,  more  or  less  conscious,  recently 
made  towards  the  Discovery  of  a  real  Universology. 


Ch.  IV.] 


COMPOSITION  AND   DECOMPOSITIO:^!. 


275 


LiNEATiOiS^  (Liis^EATioi^  OP  Limitation) — Geometroid.  3.  The 
Dialectic  or  Compositiois'  anb  Decompositioi^,  the  metliod 
of  investigating  which  is  "by  Analysis — Analytoid  (Puncta- 
lineation).  The  following  Table  makes  the  corresponding 
exhibit ; 


TABLE       S6 

3.    DiALECTIT    OF     COMPOSITION     Aim 

Decomposition  (Analytoid). 

2.  Dialectic  op  Co-lineation  and 
De-lineation  (op  Lineation  or 
Limitation). 

1.  Dialectic  op  Aggregation  and 
Dispersion  (Addition  and  Sub- 
traction). 

(1.0)20  3)3. 
(1.0)  2.)  3)  2. 
(1.0)  2.)  3)1. 


Analysis. 
Geometry. 

Arithmetic. 

(2.)  3)  3. 
(2.)  3)  2. 
(2.)  3)1. 


889.  The  Dialectic  of  Composition  attd  Decomposition 
then  subdivides  into  the  Analogues  of  1.  Algebra  ;  2.  The 
Diefeeential  and  Integral  Calculus  ;  and  3.  The  Cal- 
culus OP  Yaeiations  (t.  281).  Composition  or  Synthe- 
sis has  no  definite  recognition  in  Mathematics,  but  only  the 
Critical  and  Inverse  process  of  Analysis.  It  is  this,  there- 
fore, which  must  furnish  the  Analogues  in  question.  The 
basic  or  fundamental  Analysis  of  All  is  that  which  discrimi- 
nates The  Parts  from  The  Whole  (t.  265).  This  it  is  which 
furnishes  the  Principles  now  being  recognized  as  fundamental 
in  Science,  called  Differentiation  and  Integration — the 
first  related  to  the  Parts,  or  the  Part-like  Aspect  in  the  Con- 
stitution of  the  Compound  or  Univariant  Whole,  and  the  latter 
to  the  Simple  AVlioleness-aspect  as  the  other  and  equal  Fac- 
tor of  the  same  Compound  Conception,  (t.  306). 


276  DIALECTIC   OF  EQUATIOj^-S.  [Cn.  IV. 

390.  More  fundamental  than  the  other  pole  of  the  difference 
— ^between  the  Differentiation  and  the  Integrism — ^is  the  Ideal 
Unity  which  resides  in  the  Equality  or  Parity  between  them. 
This,  then,  is  the  essence  of  Equatioin-  ;  and  the  External  or 
Objective  Science  of  Equation  is  Algebra.  The  most  funda- 
mental idea  of  all  Science,  says  Spencer,  is  that  of  Equality, 
Algebra  is  therefore  at  the  bottom  of  the  Trigrade  Scale  in  the 
distribution  of  ''Analysis,"  and  the  corresponding  depart- 
ment of  Philosophy  we  may  denominate  The  Dialectic  of 
Equations.  !N"ext  above  Algebra  is  the  Express  Antithesis 
of  the  Differential  and  the  Integral  Calculus.  To  this  I  will 
oppose,  in  Philosophy,  The  Dialectic  of  Paetis^ess  and 
Wholeness,  or  of  Fractionism  and  Integerism ;  which  brings 
us  back  again  to  the  discussion  previously  had  of  the  Sub- 
jective and  the  Objective  Difference  (t.  310).  Finally, 
against  the  Calculus  of  Yariations  stands,  in  Philosophy, 
The  Dialectic  of  Statism  and  Motism,  in  Space  and 
Time,  as  involved  in  Kotation  and  Rates  of  Velocity;  in 
deviation,  in  other  words,  from  the  Simplicity  of  mere  static 
distribution  into  the  Whole  and  the  Parts.  This  is  the  cul- 
mination of  the  idea  of  Antithetical  Eeflection  and  Balanced 
Vibration  in  Philosophy  and  in  Science,  respectively.  The 
Table  below  makes  the  corresponding  Exhibit : 

3.  Dialectic  of  Station  and  Calctilus  of  Variations. 

Motion. 

2.  Dialectic    op    the    Paets  Differential  and  IntegbaIi 

AND  the  Whole.  Calculus. 

1.  Dialectic    op     Equations  Algebra. 

(Comparisons  of  Equality). 

(1.0)  2.)  3)  3)  3.  (2.)  3)  3)  3. 

(1.0)  2.)  3)  3)  2.  (2.)  3)  3)  2. 

(1.0)  2.)  3)  3)1.  (2.)  3)  3)1. 


Ch.  IY.]  PASSIOITAL  ATTEACTION  ;   SCIENTIFIC  PEOPAGATIOIS^.  277 

391.  There  is  space  for  a  word  only  concerning  tlie  PMlo- 
sophical  Analogues  of  Abstract-Concretology,  Clef  1.  The 
Analogue  of  Chemistry  (1)  1,  is  the  Philosophy  of  Affinity  and 
Attraction,  whence  Gravitation,  but  enlarged  to  the  Unification 
of  this  Phenomenon  from  the  relation  of  Atoms  in  the  Consti- 
tution of  Substance  or  Matter  to  that  of  Worlds  in  Space, 
(Astronomical),  and  of  Individuals  as  the  Atom-  Worlds  which 
constitute  Society,  (Sociological).  Tliere  is  then,  here  also,  less 
prominently,  a  real  Dialectic  between  ATTEACTioisr  and  its 
opposite,  which  is  Repulsiois-.  This  last  is  expressed  with 
great  (proximate)  uniformity  in  the  Lower  Domain  of  Nature 
by  the  conception  which  we  call  Heat.  Hickok  has  accord- 
ingly grandly  conducted  his  whole  discussion  of  Cosmology 
to  its  Ultimatum  in  the  Antithesis  of  Atteactioist  (or  Gravita- 
tion) and  Heat.  In  the  Higher  Social  Domain,  by  a  character- 
istic Teemijs'Al  Coi^^VEESiOiS'  into  Opposites,  Heat,  as  Love 
or  Passion,  becomes  Attraction ;  and  Coldness,  its  Opposite,  is 
Eepulsion.  The  Mutual  Complacency,  by  Organization  and 
Culture,  of  certain  Characters  or  Natures  in  each  other,  has 
become  of  late  much  talked  of  as  "Affinity."  It  is  an  idea 
spoken  of  lightly,  as  yet,  in  the  Scientific  World,  but  one, 
nevertheless,  which  has  immense  significance.  It  is  at  the 
basis  of  Fourier's  doctrine  of  "Passional  Attraction,"  of 
Powell's  "  Compatibility  of  Temperaments  and  Scientific  Pro- 
pagation of  the  Race,"  and  of  much  else  that  is  new  and 
startling  in  the  world.  This  is  properly  the  Domain  of  Social 
Chemistey,  a  Science  heretofore  without  a  name,  and  which  is 
blindly  struggling  to  get  itself  constituted  as  a  Science. 

392.  Physics,  (1)2,  is  the  counterpart  of  Chemistry,  as 
Aspects  are  so  of  Substance.  The  basis  of  the  Science  is 
Somatology,  or  the  Summing  up  of  the  Universal  Attributes  or 
Properties  of  Matter.  These  are  enumerated  by  Prof.  Henry 
as  the  following  :  1.  Extension,  2.  Impenetrability  (these  two 
necessary  to  our  perception  of  Matter),  3.  Figure,  4.  Divisibil- 
ity, 5.  Porosity,  6.  Compressibility,  7.  Dilatability,  8.  Mobil- 


278  SOMATOLOGY.  [Ch.  VI. 

ity,  9.  Inertia,  10.  Attraction,  11.  Kepnlsion  (8,  9,  10,  and 
11,  the  Ultimate  Properties,  according  to  tlie  Molecular  Hypo- 
thesis), 12.  Polarity,  13.  Elasticity.  (1).  The  distinct  discrimina- 
tion, as  between  Chemistry  and  Physics,  that  Chemistry  is  the 
Science  of  the  Substance,  and  Physics  of  the  Properties  (or 
*' Affections")  of  Matter,  although,  by  Overlapping,  each  in- 
vades the  domain  of  the  other,  is  important,  and,  I  think,  new. 
They  have  in  this  respect  an  analogous  relationship,  which  will 
be  elsewhere  pointed  out  to  a  part  of  the  Substantive  and  to 
the  Adjective  Grammatical  Domains.  For  Physics  I  would 
suggest  Symbolology  as  the  Philosopliic  Counterpart. 

393.  Thermotics,  or  the  Specilic  Science  of  the  Laws  of 
Heat,  as  Endo-Mechanics,  I  have  elsewhere  suggested,  as 
appropriately  replacing  Spencer's  "Mechanics"  among  the 
Sub-sciences  now  in  question,  (t.  272).  This  has  the  Clef 
(1 . )  3  ;  and  its  Philosophical  Analogue  is  the  Social  Mechan- 
ics (of  Worlds  or  Men),  in  so  far  as  these  are  allied  with 
Chemistry  rather  than  with  mere  Mathematics.  The  following 
Table  makes  the  corresponding  Exhibit : 

TABLE     38, 

3.  Repulsionoloqy  (1 .  0)  1)  3.  Thermology  (1 , )  3. 

2.  Symbolology  (1 .  0)  1)  2.  Physics  (1 . )  2. 

1.  Theory  op  Attraction  (1 . 0)  1)  1.  Chemistry      (1 . )  1. 

394.  We  are  prepared  now  for  a  restatement,  in  a  more 
thorough  sense,  of  the  Distribution  of  all  the  Possible  and 
Actual  CosMiCAL  CoN^CEPTiojs^s  of  ordinary  men  and  Phi- 
losophers. These,  in  an  order  now  reversed,  and  ascending 
from  below  upwards,  are  exhibited  in  Tabular  Form  below. 


(1)  Syllabus  of  a  Course  of  Lectures  on  Physics,  by  Prof.  Joseph  ITenry,  Secretary  of  the  Smith- 
Bonian  Institution — head.  Somatology.  Annual  Report  of  the  Board  of  liegents,  U.  S.  Senate,  Misc.  Doa 
No.  54,  S4tb  Congress,  third  Session,  1856,  p.  192. 


Cn.  IV.] 


THE  PSYCHOLOGICAL  THEOET. 


279 


The  Analogical  Scientific  Discriminations  are  made  tlie  "basis, 
and  tlie  Philosophical  Discriminations  are  simply  annexed. 


T ABLK     39 


|25 
O 


n 


1  (  =  ALL.)    STABILIOLOGY.    The  Firmament  of  Aggregate   Existences  =  Absolutk 
Idenhtt. 


O 
II 
to 

a 

3 

^  -■ 
3  1 


? 


,3,  3.  COSMOL- 
OGY. Distributive 
Variety  of  the  As- 
pects of  Being.  = 
The  Proper  Cosmo- 
logical  Conceptions. 
(t.  368). 


3.   CoN- 

CEETOLOGY. 


(3.)    STABILIOLOGY, 

(repeated  here). 


(2.)  Cla88iologt=  The 
Elaborate  Cosmo- 
logical  Conceptions. 
(Those  of  Philos- 
ophers). 


Ueanology  =  Pure 
Idealism. 


Meteosologt = Con  - 
Btructive  Idealism. 


(1.)  Regnology,    (re 

Its  Tell 

369). 


peats  Tellurology). 
(t., 


1st.  T£XLI7Boloqy= Real- 
ism. 


3rd.    Animalogy  =  Vital 
Realism, 

2nd.    Vegetalogy   =   Na- 
tural Realism. 


,1st.     Mineralogy 
teiialism. 


Ma- 


(3a)  Abstbactoloqy  =  The  Dialectical  Cosmological  Conception, 
or  Popular  Natural  Dualism. 


(1.)      AeBTBACT  -  CONCEETOLOGY  • 

=    The    Instinctual    Cos- 
mological Conception. 


3.  Thermology  =  Repulsionol- 

ogy- 

2.  Physics  =   Symbolology. 

1.    Chemistby  =  Attractionol- 
ogy. 


L     O.  NOif -STABILIOLOGY.    The  Firmament  reduced  to  mere  Appearances  =  Nihilism. 


895.  With  this  we  conclude  the  present  consideration  of  the 
Cosmological  Cois'ceptiois',  and  we  pass  to  the  next  lowe?' 
Grand  Aspect  of  Philosophy,  which  is  The  Psychological 
TiiEOiiY.  This  answers  to  the  Science  of  Pneumatology,  the 
next  higher  Grand  Aspect  or  Elevation  of  Echosophj ;  for,  as, 
in  descending  into  the  Cellars  of  an  Edifice,  it  is  the  Lowest 
Yaults  which  repeat,  inversely,  the  Vaulted  Eoof  above,  so, 
in  distributiQg  Philosophy,  we  descend  from  depth  to  depth 
in  answering  gradation  to  the  ascent  hy  successive  Stories 
which  we  make,  in  passing  from  the  base  to  the  summit  of  the 
Temple  of  the  Sciences.  The  Psychological  Theory  is  then 
(1.0)  2"^  as  counterparting  the  (1.2)  2""^  of  Echosophy. 


280  INTAIS-GIBILITIES  AND  TANGIBILITIES.  [Ch.  IV. 

396.  Soul  and  Spirit  are  terms  whicli,  if  not  synonymous, 
are  often  confounded.  The  Greek  for  Soul  is  Psyche^  from 
whicli  we  have  Psychology.  The  Greek  for  Spirit  is  Pneuma, 
from  which  we  have  Pneumatology.  Such  is  the  nearness  of 
the  relationship  between  (1 .  0)  2°^  and  (1 .  2)  2"^— the  middle 
regions  within  Philosophy  and  Science  respectively. 

397.  The  question  of  the  Origin  of  Ideas,  or  of  the  mode  in 
which  Ideas  enter  the  Mind,  or  of  how  they  primitively  exist 
there,  called  also  the  Philosophy  or  Theory  of  Perception,  has 
been  the  chief  battle-ground  of  Philosophy.  Sensation 
stands,  in  this  discussion,  opposed  to,  or  contrasted  with,  the 
Innate  Element  of  the  Mind  itself,  which  perceives  Relation 
or  Law  as  intervening  between  the  Items  or  Particulars  of  Sen- 
sation. It  differences  them  while  yet  uniting  them,  in  a  new 
and  compound  Higher  Unity ^  for  which  the  term  Univaeiett 
is  appropriate.  Sensation  is,  therefore,  the  Substance,  and 
this  Innate  Element,  supplied  by  the  Mind,  Perception,  as  dis- 
tinguished from  Sensation  ;  is  the  Form  of  Ideation,  or,  more 
properly,  of  Mentation  entire.  Is  then  the  Perception  wholly 
derived  from  the  Sensation,  which  is  the  Doctrine  of  Sensa- 
tionalism ;  or  is  the  Sensation  an  appearance  merely,  wholly 
projected  from  the  imaginative  and,  as  it  were,  creative  Mind, 
which  is  the  Doctrine  of  Idealism  ;  or  are  the  Sensation  and 
the  Perception  (the  Feeling  and  the  Knowing)  Co-ordinate, 
although  Inseparable  Functions  of  the  Mind,  which  last  is  the 
Integralistic  Position,  towards  which  all  Philosophy  is  rapidly 
tending ; — although  Integralism  finds  a  place,  on  its  Transcen- 
dental Side,  for  each  of  the  other  opinions,  and  so  is  recon- 
ciliative  of  them  all.  (c.  29-33, 1. 136 ;  a.  1-10,  c.  32, 1. 136). 

898.  The  question  is  transferred,  by  our  Scientific  Analogy, 
from  the  Intangibilities  of  Mentation  to  the  Tangibilities  of 
External  Substance  and  Form.  From  these  it  is  brought, 
finally,  wholly  within  the  realm  of  External  Form,  as  fol- 
lows :  Substance  is  composed  of  Atoms,  Atoms  are  r^-pre- 
sented  abstractly  by  the  Units  of  Number.     Number  is  hence 


Cn.  IV.]  PEECEPTIOIT  AND  SEITSATIOIS",  281 

the  department  of  the  Abstractismus  which  echoes  to,  or 
repeats,  Substance,  or  the  Concretismus  entire;  while  Foem, 
as  a  department  of  the  Abstractismus  contrasted  with  Num- 
ber, an  opposite  department,  echoes  to,  or  repeats,  the  Ab- 
stractismus itself  within  the  Abstractismus,  as  it  is  contrasted 
with  the  Concretismus.  But,  finally,  IN'umber  is  itself  again 
echoed  and  represented  within  the  domain  of  Form,  by  the 
Punctismus  of  Form ;  the  Liniismus  representing,  on  the 
other  hand,  Form  within  Form. 

399.  Points  (the  Punctismus)  come  therefore  to  be  the  Ana- 
logues of  Substance  ;  and  thence  by  a  recursus  to  Mind,  of 
Sensation  also  ;  and  Lines  of  Form  universally,  and  then  of 
Thought,  Ideas,  Knowing,  or  Perception,  as  contrasted  with 
Sensation.  The  question  at  issue  is  therefore  transmuted  into 
this :  Are  Lines  in  all  Senses  derived  from  Points ;  are  Points  in 
all  Senses  derived  from  Lines ;  or  is  it  alike  true,  Conversely, 
and  by  Inherent  and  Inexpugnable  Conjunction  in  the  nature 
of  Being  itself,  that  each  is  derived  from  the  other  in  turn,  and 
that  both  as  elements  are  ever-present  in  the  Constitution  of 
each  ;  as  in  respect  to  the  two  Sexes  in  the  ordinary  process 
of  generation  ?  As  Elements  of  the  Conception,  but  then  as 
pure  Abstractions,  which  are  always  pure  Nothings,  having 
no  real  Existence,  they  may  be,  theoretically,  separated — but 
this  is  then  Pure  Transcendentalism,  (ao  8,  c.  32, 1. 136), 

400.  Sensation  and  the  Latin  sentire,  to  peel,  are  Etymo- 
logical Cognates  of  the  Gr.  Kentron,  Eng.  Centee  (the  Tc 
broken  down  into  s,  as  in  respect  to  pronunciation  it  is  also, 
in  the  English  word  Centee).  Kentron  is  from  Jcenteo,  to 
PEiCK,  GOAD,  sting;  TO  MAKE  POINT  or  POINTS.  Seusation 
is  then  the  aggregate  of  Pricks,  Stings  or  Stimuli,  analogous 
to  Point  or  Points,  which  External  Nature  makes  upon  the 
Subject-Mind ;  and  as  this  penetration  is  done  by  pressing 
in  upon  the  Mind,  Sensation  is  also  called  Impeession.  It  is 
a  Preliminary  Impregnation  of  the  Mind  by  Nature,  as  the 
Woman  impregnates  the  Man  with  passion  by  her  feminine 

26 


282  LINIATIOJ^"  AND  PUNCTATIOl^.  [Ch.  IV. 

Anra.  It  is  not  the  Analogue  of  masculine  impregnation, 
wliicli  is  a  subsequent  and  reflex  action,  like  what  the  Mind 
performs  upon  External  Nature ;  with  prolification  thence, 
namely,  the  Products  of  the  Culture  of  the  Earth,  and  Works 
of  Art. 

401.  The  successive  Stimuli  of  Sensation  constitute  Ex- 
perience, whence  Sensationalism  and  Experientialism  are 
Synonymous.  Both  are  related  to  Materialism,  as  substan- 
tially another  Synonym.  Perception  is  primarily  Discrimina' 
tio%  and  discrimination  is  primarily  division  or  Cut,  whence 
also  Line.  The  Least  Element  of  Fact  or  Experience  is  then 
the  Analogue  of  a  Point ;  and  the  Least  Element  of  Discrimi- 
native Thought  is  The  Analogue  of  the  Least  Element  of  Line. 
Lineation  is  to  Thought  what  Punctation  is  to  Sensation^ 
discriminating  and  then  connecting  all  the  least  Elements, 
Atoms,  or  Points  of  our  Sensation  or  Experience. 

402.  The  Point,  the  Analogue  of  Fact,  Sensation,  or  Ex- 
perience, is  at  the  same  time  Monochrematic  or  Monospheric, 
terms  subsequently  introduced  and  explained  as  meaning 
that  which  relates  to  a  Single  Thing  or  Object^  or  to  a  Single 
Sphere  as  contrasted  with  the  Compaeison  between  different 
Objects  and  Spheres,  (t.  403). 

403.  The  Line  is,  on  the  contrary,  Comparatoid,  or,  by  its 
very  Nature,  Interventional^  or  alternately  Separative  and 
Connectional  between  Points,  Objects,  Analogous  Spheres, 
etc.  The  Antithesis  between  Monochrematic  or  Monospheric 
Science  on  the  one  hand,  and  Comparative  Science  or  Sciences 
on  the  other,  is  hereafter  to  be  a  leading  and  profoundly  im- 
portant distinction,  as  will  be  shown  more  extensively  in  the 
"  Structural  Outline."  We  are  now  to  have  Transcendental 
Science  and  Sciences,  as  we  have  had  heretofore  Transcend- 
ental Philosophy.  Hickok  has,  indeed,  already  introduced 
and  variously  reiterated  the  term  Transcendental  in  con- 
nection with  Science  as  such.  It  will  now  be  readily  ap- 
prehended how  this  Antithesis  echoes,  in  the  Scientific  Do- 


I 


I 


Ch.  IV.]  DEATH  AKD  BIRTH  OF  IDEAS  AND  SOULS.  283 

mai7i,  to  tlie  distinction  in  question  between  Sensationalism 
and  Transcendentalism, 

404.  But  in  a  more  special  and  concrete  way  this  distinction 
also  echoes  to  the  leading  division  between  the  different  Sto- 
ries, Elevations,  or  Domains,  of  the  Pneumatismus.  The  Tran- 
sitional Processes  of  Impregnation,  Birth,  and  Death,  find 
themselves  especially  intricated  with  Spiritual  Affairs.  The 
Mind  and  the  Entrance  of  Ideas  into  the  Mind  are  the  Ana- 
logues and  Precise  Types  of  The  Spirit- World,  and  of  the 
Entrance  of  Souls  or  Spirits  at  death  into  it.  Points  represent 
Entities  or  Individuals,  Things,  Objects,  Persons'.  In  this 
more  special  connection  they  represent  Individual  Persons. 
It  is  certainly  not  Objects  themselves,  bodies  as  such,  which 
enter  the  Mind  in  the  crisis-action  of  Sensation,  but  some  film 
or  ghost  of^  i\\Q  Material  Object ;  'HJie  vicarious  assurances, 
representations  or  nuntii  of  real  unknown  Objects"  (a.  4,  t.  336); 
such  at  least  is  the  view  of  the  operation  held  by  Cosmothetic 
Idealists,  which,  even  by  the  admission  of  Hamilton  who  prefers 
another  view,  have  been  the  vast  majority  of  all  philosophers. 
The  Real  Object  dies  then,  and  is  buried  as  rubbish,  at  the  in- 
stant when  its  ghostly  essence  is  transferred  to  the  Mind,  and 
is  raised  or  resurrected  in  it,  as  an  Idea, — or  by  Analogy,  as 
a  Spirit  in  the  Spirit-  World.  Swedenborg,  looking  as  it  were 
from  *' within  the  Yail,"  makes  the  entrance  of  the  Human 
Individual  Spirit,  at  death,  into  the  Spmt- World,  to  he  ''  The 
Resurrection.'''' 

405.  The  Inferior  or  Lower  and  Earthly  Career  of  the  Point  or 
Tiling  in  this  Transitory  (Experiential)  Sublunary  or  Temporal 
World,  may,  it  would  seem,  be  repeated  in  a  worse  sense,  by 
the  Ghost  of  the  Point  after  entering  the  world  of  Ideas,  if 
then  it  retains  still  the  sensual  quality  of  the  outer  world  in  a 
degree  to  unfit  it  for  the  normal  destination  of  the  new  abode. 
Hence  it  is  in  that  case  condemned  or  damned  ;  and  assigned 
to  the  Lowest  Range  of  this  Attenuated  and  Ghostly  World. 
Hence  Hell  or  ''The  Hells"  repeat  in  that  World,  The  Outer 


284 


puegatoey;  the  woeld  of  spieits. 


[Ch.  IV. 


Material  World,  "The  Earth;"  and  Heaven,  or  "The  Heav- 
ens," repeat  the  Higher  Interior  Ideal  World,  representatively^ 
within  that  World.  There  remains,  then,  an  Intermediate  or 
Trial  World  between  these  two ;  a  mere  Judgment  Hall,  where 
the  quality  of  each  Spirit  is  tested,  and  the  determination  is 
made  which  assigns  it  to  Hell  or  to  Heaven.  This  is  the  Pur- 
gatory of  the  Roman  Catholic  Church,  sometimes  also  called 
Hades,  and  "The  World  of  Spirits"  of  Swedenborg  (to  be 
carefully  distinguished  from  the  larger  term  "The  Spirit- 
World,"  which  includes  the  Heavens,  the  HeUs,  and  the  World 
of  Spirits)/  a.  1-2. 

406.  Furthermore,  Transcendentalism,  as  the  Supemalism  of 
Ideas,  is  the  Analogue  of  Heaven  : — Coinciding  with  Space  or 


Annotation  t,  405,  1.  I  copy 
from  one  of  tlie  daily  papers,  the  N.  Y. 
Times  (Eeview  of  Longfellow's  Transla- 
tion of  Dante's  Divina  Commedia)  the  fol- 
lowing judicious  discriminations  between 
these  different  views  of  the  Intermediate 
Spiritual  World,  and  other  related  sub- 
jects : 

2.  "Dante,  adhering  always  to  the 
dogmas  of  the  Eoman  Catholic  theology, 
depicts  purgatory  as  a  place  where,  after 
death,  the  good  are  cleansed  of  the  evils 
which  still  cling  to  them,  and  prepared ' 
for  admission  into  heaven.  In  Sweden- 
borg's  counterpart  of  this  picture,  not 
only  are  the  good  thus  purified  from  all 
that  is  depraved  and  false,  but  the  wicked 
also  are  purged  of  whatever  good  quali- 
ties and  true  ideas  are  still  lodged  ill 
them.  Thus  persons  of  both  classes  are 
gradually  rendered  complete  and  con- 
gruous with  themselves,  the  one  being 
prepared  for  hell  as  the  other  are  for 
heaven.  According  to  Dante,  the  blessed- 
ness of  heaven  consists  in  the  immediate 
intuition  of  the  divine  ideas  by  the  indi- 
vidual spirit,  that  is  to  say,  in  the  vision 
of  God  himself;  but  with  Swedenborg, 
heaven  is  not  only  the  abode  of  the  high- 


est truth  and  of  perpetual  progress  in  its 
knowledge,  but  it  is  also  the  scene  of 
infinite  varieties  of  art,  industry,  and 
beauty,  and  of  social  harmonies,  felicities, 
and  usefulness,  without  limit  or  end.  In 
the  theory  of  Dante,  the  future  life  is  in 
some  sort  but  an  extension  of  the  pre- 
sent. The  punishments  of  hell  are  ma- 
terial torments  ;  and  there,  as  well  as  in 
heaven,  men  carry  with  them  forever 
their  present  material  bodies  of  flesh  and 
bone,  raised  at  the  last  judgment  and 
restored  to  their  possessors.  In  the  doc- 
trine of  Swedenborg,  on  the  other  hand, 
the  last  judgment  is  a  spiritual  event, 
long  since  past,  and  not  a  future  thing  to 
be  expected.  The  material  body  decays 
and  is  never  restored ;  but  each  man  has 
a  spiritual,  incorruptible  body  of  human 
form  like  the  material,  in  which  his  soul 
lives  forever ;  while  the  world  beyond 
the  grave  is  so  intrinsically  superior  to 
the  present  world,  that  its  inhabitants, 
though  always  spiritually  associated  with 
the  souls  of  men  on  earth,  can  have  no 
perceptible  contact  with'  them,  nor  any 
knowledge  of  the  outward  occurrences 
and  circumstances  by  which  they  are 
surrounded." 


Ch.  IV.]    AI^ALOGUES   OF  HEAVEl^-,    HELL,  AJS^D  PUKGATORY.      285 

the  Great  Expanse  seemingly  over  our  Heads.  Experiential- 
ism  (Lat.  ex^  EEOM,  yer^  theough,  and  ire^  to  go — going  from 
a  beginning  througJi  to  an  encl^  as  in  Time,  whence  Tem/poral^ 
Lat.  Tempus^  Time)  is  the  Analogue  of  Earth,  or  the  External 
Sensible  and  Material  World,  and  then  by  repetition,  witliin 
the  Spirit-  World,  of  Hell,  as  the  Infernalism  or  Lower  Do- 
main of  Ideas.  There  remains,  then,  between  these  two, 
the  Purgatorial  World  which  is  mixed.  These  are  in  respect 
to  Philosophy,  then,  (0.1)  2"*^  V\  Teais-sceis-dei^talsim 
(0.1)  2"'^  S'^  Sensatioi^alism,  and  (0-1)  2"^^  2"^  Eclecticism. 

407.  I  would  ask  pardon  of  Mr.  Mill,  or  of  whosoever  else 
may  be  taken  as  the  representative  Man  of  Experientialism, 
for  making  it  the  Analogue  first  of  that  which  is  ''of  the  Earth, 
earthy,"  and  then  of  that  which  is  infernal ;  but  really  I  am 
not  responsible  for  the  fact  that  my  figures  bring  me  out  in 
this  way.  Perhaps  also  in  the  end  it  may  appear  that  Earth 
and  Hell  are  somewhat  more  respectable  in  the  total  constitu- 
tion of  things,  and  Heaven  somewhat  less  so,  relatively,  than 
our  theologians  have  taught  ns  to  suppose.  Indeed,  even 
in  their  own  Scriptures  there  are  intimations  that  the  Old  Hea- 
vens and  the  Old  Earth  are  not  permanent,  but  that  hotli  are, 
"in  the  fullness  of  time,"  to  be  "rolled  np  as  a  scroll,"  and 
to  disappear.  (1).  Let  us  see  if  we  can  discover  in  a  manner 
how  this  may  occur. 

408.  Heaven  again  finds  its  Analogue  in  The  Interiors  and 
Superiors  of  the  Human  Body — typically  and  objectively  in 
the  Beaii^  and  Head  ;  Earth  and  Hell  have  their  Analogous 
Regions  in  the  Exteriors  and  Inferiors — typically  and  object- 
ively in  The  Teuis^k  and  Limbs.  Finally,  The  Ingestive, 
Digestive  or  Discernant  Eegion  of  the  Interior  World ;  the 


(1)  And  all  the  host  of  Heaven  shall  be  dissolved,  and  the  Heavens  shall  be  rolled  together  as  a 
scroll ;  and  all  their  host  shall  fall  down,  as  the  leaf  falleth  off  from  the  vine,  and  as  a  falling  fig  from 
the  fig-tree."  Isa.  xxxiv.  4.  "And  the  Heaven  departed  as  a  scroll  when  it  is  rolled  together;  and 
every  mountain  and  island  were  moved  out  of  their  places."  Rev.  vi.  14  "  And  I  saw  a  New  Heaven 
and  a  New  Earth ;  for  the  First  Heaven  and  the  First  Earth  were  passed  away."    Rev.  xxi.  1. 


286  THEOLOGICAL  AISTD  PHILOSOPHICAL  SUICIDE.        [Ch.  IV. 

Purgatorial  or  Purgational  Passage-way  from  tlie  Exterior  to 
tlie  Interior,  and  from  the  Superior  to  the  Inferior  Domain — 
"Purgatory"  or  "The  World  of  Spirits," — has  its  Analogue 
in  the  Alimentary  Canal — typically  and  objectively  in  the 
Neck,  or,  more  specifically  still,  in  the  Throat  or  Gullet,  the 
Swallowing-place,  which  represents  the  entire  Canal.  To 
recapitulate :  Heaven  is  represented  by  the  Head ;  Hades,  the 
Immediate  Entrance  from  the  External  World  by  the  Tliroat ; 
and  the  Lower  World,  Earth  and  Hell,  by  the  Trunk  of  the 
Body.  These  Correspondences  will  be  reconsidered  and  com- 
pared with  those  of  Swedenborg  on  a  subsequent  occasion. 
The  subject  occurs  here  only  incidentally.  That  which  is 
down  or  beneath  is  instinctively  regarded  as  base  or  vile  ;  as 
that  which  is  above  has  the  opposite  characteristic — a  senti- 
ment subject,  however,  to  certain  ulterior  reversals  which  will 
be  indicated  elsewhere. 

409.  If  these  analogies  be  accepted  as  correct, — and  further 
investigation  will  tend  constantly  to  confirm  them, — then  any 
absolute  Separation  of  Heaven  from  Hell  (or  of  Transcendental- 
ism from  Experientialism),  such  as  did  not  leave  them  stiU  in 
a  constant  and  vital  connection  through  the  Intermediate 
Region  symbolized  by  the  Neck  and  Throat,  has  its  Analogue 
in  the  destructive  process  of  Decapitation,  or  in  its  representa- 
tive, Throat-cutting,  This  has  been,  in  fact,  hitherto,  the 
favorite  method  of  Suicide,  both  in  Theology  and  Philosophy. 
Abstraction  (drawing  asunder)  carried  to  the  Absolute,  is 
always  Death.  A  Heaven  which  is  to  be  the  pure,  unalloyed 
abode  of  Good,  without  even  an  Element  of  Evil,  and  a  HeU 
as  an  equally  abstracted  Absolute  and  unalloyed  abode  of 
Evil  with  no  Good, — no  Compensations  whatsoever, — are  such 
violent  contradictions  of  all  Analogy  and  sane  Eeasoning  that 
they  end  in  the  destruction  of  Faith  altogether.  These  are  the 
ideal  Heaven  and  Earth  (or  Hell)  of  the  Old  Order,  which,  at 
the  Advent  of  the  New  Order,  will  take  their  flight  forever 
from  the  Human  Imagination.     Still,  however,  as  doctrines 


Ch.  IV.]  THE  ABSOLUTO-ABSOLUTE  UlS^EEAL.  "  287 

held  in  the  Past,  they  have  not  "been  useless  conceptions,  nor, 
in  their  influence  in  the  Future,  as  Limits  or  Regulative  Forms 
of  Thought,  will  they  cease  to  have  an  essential  importance. 

410.  So  in  Philosophy,  Ferrier  has  shown  triumphantly  and 
conclusively,  in  his  Institutes  of  Metaphysic,  that  Sensation 
and  Perception,  (Feeling  and  Knowing),  Sense  and  Thought, 
are  not  separate  and  different  classes  of  Ideas  in  the  Mind^ 
but  that  they  are  different  Elements  oe  Aspects  inJierent 
in  EVERY  Idea  or  Mental  State  whatsoever  ;  or,  if  any 
confirmation  of  this  doctrine  were  still  wanting,  it  would  he 
found  abundantly  in  the  Expositions  of  Universology,  through- 
out. To  separate  these  factors  in  even  the  least  item  of  Menta- 
tion, would  be  the  same  as  to  separate  Unism  and  Duism,  the 
Wholeness-,  and  the  Partness-aspect  of  Being  absolutely  from 
each  other.  This  is  impossible  and  inconceivable  ;  since  they 
are,  as  abundantly  proven  in  this  work,  the  inexpugnably 
united  Aspects,  Elements,  or  Factors  of  Being  as  Such,  or  of 
the  Conception  which  we  necessarily  entertain  of  it. 

411.  If  now  we  reflect  these  Characteristics  of  Mentation 
upon  the  Theological,  or  rather  the  Pneumatological  Subject, 
it  will  appear  that  a  Heaven  of  Absolute  Good,  and  a  Hell  of 
Absolute  Evil,  are  alike  impossible  ;  that  neither  can  these  two 
Elements — Good  and  Evil— &(?  Absolutely  Separated  in  the 
[Nature  of  Things  ;  that  the  most  which  can  be  effected  in  the 
Concrete  or  Eeal  World  is  in  the  nature  of  A  mere  Prepon- 
derance, (however  extreme  or  tending  towards  the  Abso- 
lute), of  the  Good  over  the  Evil,  or  of  the  Evil  over  the  Good ; 
that  in  the  Abstract  only  can  the  Absoluto- Absolute  Separa- 
tion occur.  This  Absolute  Abstract  is  unreal,  imaginative, 
a  pure  assumption  of  the  Mind,  with  no  corresponding  Objec- 
tive Reality^  as  addressing  itself  to  the  Understanding,  (what- 
soever Faith  may  still  continue  to  proclaim).  The  Heaven 
and  the  HeU  of  tMs  Order  must  therefore  disappear  from  our 
intellectual  conception  of  the  Actual  or  Eeal  Constitution  of 
Things.    Like  all  Absolutisms^  they  are  convicted  of  being,  for 


288  OPTIMISM  AXD  PESSIMISM.  [Ch.  IV. 

US,  or  for  beings  constituted  as  we  are,  or  as  we  can  conceive 
any  beings  to  be  constituted,  in  themselves  pure  Nothings — 
wMle  yet  they  remain  the  legitimate  Limits  upon  our  Concep- 
tions^ in  the  two  Opposite  Directions.  The  Angels  correspond 
then  to  the  higher,  more  refined,  and  more  intellectualized 
classes  of  our  ideas  ;  and  the  Demons  of  Hell  to  those  which 
are  comparatively  sensuous  or  base. 

412.  It  results,  that  the  middle  region  of  the  Spirit- World 
between  the  Limit  of  Absolute  Good  and  Absolute  Evil, 
above  and  below,  is  the  whole  of  what  is  real,  and  fills  the 
entire  space  assigned  to  the  Conception.  The  World  of  Spirits 
of  Swedenborg  expands,  in  other  words,  in  a  sense,  to  the 
dimensions  of  the  Entire  Spirit- World.  Apart,  in  still  other 
terms,  from  the  true  Intestinal  or  Purgatorial  World,  the 
Analogue  of  the  Alimentary  Canal,  the  whole  Interior  of  the 
Head  and  Trunk  of  the  Grand  Man,  as  the  whole  Eational 
Universe  is  called,  are  likewise  Concretoid,  or  a  Mikton  of 
Good  and  Evil ;  that  is  to  say,  it  embodies,  throughout,  all 
Abstract  Principles,  whether  in  their  ideal  Abstractness  they 
are  regarded  as  Evil  or  Good,  the  real  difference  being  in  the 
Proportions  and  Adjustment  of  Elements.  Absolutisms  dis- 
appear upon  investigation,  on  all  hands,  and  vanish  into  pure 
Nothings.  The  two  Primitive  Elements,  reappearing  them- 
selves under  new  diversities  of  form,  and  then  in  different 
degrees  of  admixture,  constitute  the  Actual  Totality  of  Things. 
Life  and  Death,  Good  and  Evil,  Simplicity  and  Complexity, 
are  infinitely  and  everywhere  compounded.  Optimism  and 
Pessimism  must  give  place,  therefore,  to  that  which  is  Op- 
timoid  and  that  which  is  Pessimoid,  merely.  We  are  restored, 
thus,  to  the  freedom  of  the  Intellect,  and  are  authorized  to  cri- 
tically investigate  the  Supernal  and  the  Infernal  Spheres,  and 
rigorously  to  scan  the  respective  pretensions  of  each.  It  may, 
in  the  end,  be  found  that  there  are  Occult  Elements  of  Good 
in  the  Lowest  Hells,  and  hidden  Germs  of  Evil  in  the  Su- 
premest  Heavens  of  the  Old  Order^  and  that  the  True  *' Final 


Ch.  IV.]  ULTIMATE  POSTULATE  OF  UNIVEESOLOGY.  289 

Judgment"  will  make  some  serious  disturbance  of  things 
long  since  thought  to  Ibe  definitively  settled.  Still  the  fact 
remains  that  there  are  Higher  and  Lower;  that  there  are 
Health  and  Disease  ;  that  there  are  Proximate  Perfection  and 
Gross  Imperfection,  in  this  world  and  all  worlds.  The  Abso- 
lute Heaven  and  Hell  disappear  only  to  give  place  to  a  Rela- 
tive Heaven  and  Hell,  more  tangible  and  appreciable.  There 
is  at  least  such  difference  between  the  different  Stories  of  the 
Great  World-Cathedral  in  the  World  of  Souls,  as  we  witness 
between  the  different  ranks  and  conditions  of  life,  in  the  world 
here. 

413.  Hitherto  I  have  treated  the  birth  of  Spirits  into  the 
Spirit- World  as  analogous  with  the  birth  of  Ideas  into  the 
Mind,  in  accordance  with  the  theory  of  Constructive  Idealism, 
which  separates  the  film  or  gliost  of  the  External  Object  from 
the  lody  of  the  Object  which  at  the  instant  of  this  birth  it 
leaves  to  be  buried  away  out  of  sight,  as  the  bodies  of  men 
have  fallen  away  upon  their  definitive  entrance  into  the  Sub- 
jective Spiritual  Abode.  But  Sir  William  Hamilton,  among 
the  latest  and  greatest  of  the  expositors  of  the  doctrine  of  this 
subject,  abjures  this  method  of  construing  the  process,  and 
discards  the  separate  ghostly  stage  of  the  procedure.  Presen- 
tative  Knowing,  according  to  him,  may  very  well  dispense 
with  this  filmy  intervention.  We  may,  nay,  as  he  thinks,  do 
have  ''a  direct,  immediate,  face-to-face  Knowledge  of  Objects 
in  an  External  World."  (Masson).  . 

414.  It  is  the  Ultimate  Postulate,  the  quod  erat  demo:n'- 
STRANDUM,  of  TJniversology,  that  wherever  any  sane  mind  has 
seen  a  truth,  there  there  is  a  truth ;  that  the  whole  Truth  is 
therefore  as  manifold  as  the  Capacity  of  Apprehension;  in 
other  words,  and  in  general  terms,  that  every  Doctrine,  even  the 
most  divergent,  that  has  ever  seriously  heen  held,  covers  some 
Aspect  of  the  Truth  ;  and  that  the  Final  Harmony  of  Truth 
will  consist  in  the  Recognition,  Specific  Designation,  and 
Complete  Systematic  Unification  of  all  these  seemingly  Con- 


290  DEATH     PERHAPS     ABNOEMAL.  [Cn.  IV. 

flicting  and  Ir reconcilable  Pliases  of  Truth,  Sucli  is  The 
Grand  Reconciliation  of  All  Doctrines  wMch  The  Phi- 
losophy OP  Integealism  propounds,  c.  1-2. 

415.  This  doctrine,  then,  of  Real  Presentationism  in  the  act 
of  Knowing  the  External  World,  held  hy  Reid  and  Hamilton 
— ^what  does  it  signify?  The  Analogy  has  held  good  be- 
tween Constructive  Idealism  and  what  we  know  or  tend  to 
believe  of  the  Separation  of  the  Soul  and  the  Body  at  death  ; 
as  the  facts  of  life  and  death  have  existed  in  the  Past.  But 
suppose  that,  in  another  age,  from  now  on,  for  instance,  it  shall 
happen  that  the  Spirit-World  and  the  Outer  World  have  so 
interpenetrated  and  blended  with  each  other,  that,  in  passing 
from  the  one  to  the  other  no  such  violent  disruption  of  the 
Soul  and  the  Body  need  actually  to  occur  ;  suppose  it  shall 
prove  as  the  scientific  verity  that  Death,  as  it  has  happened  in 
the  past,  is  abnormal  and  destined  to  be  abolished ;  that  the 
Spuit- world  with  all  its  Capacity  for  at  least  Proximate  Im- 
mortality is  to  be  let  down,  so  to  speak,  into  and  among  men, 


Commentary  t,  414:.  1.  The  precise  statement  of  this  Principle,  so  as  to 
guard  against  all  possible  cavil,  may  require  to  be  hedged  about  by  more  cau- 
tious provisos.  I  have  preferred,  however,  that  it  should  stand  here  boldly, 
and  that  it  submit  subsequently  only  to  such  limitations  as  it  must.  The  spirit 
of  the  statement  will  hold  good,  whatever  deductions  from  its  literal  exactness 
the  microscopic  eye  of  criticism  may  discover  in  respect  to  it.  Perhaps  these 
will  be  more  than  compensated  by  the  penetrating  glances  at  recondite  and  ex- 
ceptional phases  of  truth  caught  by  diseased  or  insane  minds,  which  may  on 
single  subjects  be  wiser  than  the  more  cautious  and  commonplace  convictions 
of  sanity. 

2.  It  is  easy  to  criticise  an  epigrammatic  and  terse  statement  of  doctrine.  Of 
course,  it  may  be  said :  Where  any  one  sees  a  truth,  there  there  is  a  truth  ;  but  this 
is  the  very  question  at  issue  :  whether  what  he  sees  is  a  truth.  Let  us  change  the 
expression  and  affirm  that  where  any  one  sees  a  tree,  there  there  is  a  tree.  What 
is  meant  obviously  is  that :  The  conviction  that  one  sees  an  object  {a  truth  or  a 
tree)  is  the  strongest  presumptive  evidence  that  such  an  object  is  there, — sub- 
ject to  only  so  much  occasional  exception  as  imperfect  vision  or  hallucination 
may  induce.  When  Christ  says,  "  From  him  that  hath  not  shall  be  taken  away 
even  that  which  he  hath,"  nothing  can  be  more  absurd  than  the  literal  terms 
of  the  statement ;  but  we  have  no  difficulty  in  understanding  it,  and  we  feel 
that  it  is  more  forcibly  said  than  if  the  language  were  more  measured. 


Ch.  TV.]  TEANCE-MEDIUMSHIP.  291 

whelming  tliem  with  the  same  Spiritual  Capacities  ;  suppose, 
in  fine,  that  Immortality  in  the  Body,  or  its  equir)alent,  is  the 
normal  or  God-intended  Destiny  of  the  Race :  Should  we  not 
have  in  this  smelting,  as  it  were,  of  the  two  worlds  into  One, 
the  projDer  Analogue  of  Eeid  and  Hamilton's  Psychological 
Doctrine?  May  not  therefore  both  Doctrines  he  true  and 
assignable  merely  to  different  Epochs  or  Stages  of  Develop- 
ment,  in  either  case  f 

416.  We  have,  in  the  Phenomena  of  Trance,  the  image  and 
prophecy  of  this  nearness  of  the  two  worlds  and  of  their  capa- 
city to  co-exist  in  the  experience  of  the  same  individual.  The 
Trance-Subject  is  therefore  a  real  Medium  ;  and  may  not  Men 
and  Spirits  hoth  become  incarnations  of  the  powers  and  ele- 
ments of  each  world  in  a  sense  superior  to  the  manifestations 
of  life  hitherto  put  forth  in  either  ?  c.  1.  Is  not  this  the  overt 
signification  of  what  has  been  Mystej-y  in  the  past ;  the  bur- 
den, perchance,  of  the  Pregnancy  of  the  Womb  of  Time  %  Are 
we  not  now  at  the  birth,  as  it  were,  of  this  ]S"ew  Order  of 
Life  for  Humanity  \  One  hundred  years  ago,  speaking  with 
proximate  accuracy,  by  the  testimony  of  Swedenborg,  he  wit- 
nessed, in  the  Spirit- World,  the  occurrence  of  a  Grand  Event 
which  he  regarded  as  "  The  Final  Judgment,"  prophesied  of 
in  the  Older  Scriptures.  From  that  time  there  was  to  be  a 
new  influx  from  that  world  into  this ;  the  passing  away  of  Old 
Things  and  the  making  of  All  Things  New.  Certainly,  the  In- 
tervening Century  has  been  in  some  sense  a  remarkable  fulfil- 
ment of  the  Expectations  of  the  Seer.     Some  twenty  years  ago 


Commentary  t,  410.  1.  I  do  not  feel  inclined  to  apologize  to  tte  Con- 
servative and  backward-holding  portion  of  the  Scientific  World  for  assuming 
here  that  Trance  and  "  Mediumship  "  are  real  Phenomena,  and  that  in  those 
states  new  faculties  of  the  subject  are  brought  into  action,  or  ordinary  faculties 
so  wrought  upon  us  as  to  exhibit  extraordinary  function.  If  these  facts  are  not 
established,  no  amount  of  evidence  can  establish  any  fact,  and  it  does  not  be- 
come those,  with  whom  such  occurrences  have  long  been  a  part  of  their  ordi- 
nary knowledge,  to  defer  to  the  voluntary  or  prejudiced  ignorance  of  others. 


292  HIGHEE  AND  LOWEE  PAETS  OF  THE  MIKD.         [Cn.  TV. 

Andrew  Jackson  Davis  witnessed,  in  one  of  Ms  interior  states, 
a  somewhat  similar  transaction,  a  Congress  of  Representative 
Spirits  in  tlie  Spirit- World,  and  a  formal  preparation  for  a  more 
definitive  intervention  in  the  aifairs  of  this  Outer  Sphere.  The 
Outburst  of  Modern  Spiritualism,  with  its  Conversion  of  Mil- 
lions, and  its  influence  over  all  minds,  has  followed,  and  is  not 
an  ordinary  event. 

417.  I  am  thus  forced  Iby  the  current  of  investigation  to  the 
borders  of  some  of  the  most  extreme  views  of  Human  Destiny, 
and  to  a  glancing  notice,  at  least,  of  some  of  the  great  Influ- 
ences and  Events  with  which  the  age  we  live  in  is  in  labor. 
A  full  discussion  of  these  subjects  would  be  premature.  A 
Scientific  Exposition  is  not  the  occasion  for  the  propounding 
of  a  Creed ;  while  yet  all  things  are  so  interlocked  with  all 
things  else,  that,  from  the  strictly  Scientific  point  of  view,  these 
subjects  are  now  legitimately  before  us,  and  demand  a  some- 
what further  consideration. 

418.  The  Idea  which  enters  the  Mind  from  without,  (analogue 
of  the  Individual  Spirit  entering  the  Spirit- World),  may  be 
more  or  less  cognate  with  the  Superior,  that  is  to  say,  with  the 
more  Attenuated,  nature  of  that  world.  If  it  be  Matteroid 
or  Experientiod  or  Temporoid,  and  so  still  predominantly 
related  to  the  External  Fact  only  ;  "of  the  Earth,  earthy ;" 
it  is  destined  to  descend  into  the  Inferior  Sensuous  Portion  of 
the  Mind,  which  is  then  the  Analogue  of  Hell  in  the  Spirit- 
World.  On  the  contrary,  if  the  Idea  be  in  its  nature  Spiritual, 
such  as  the  Mind  has  loaned  to  Matter  and  reclaims  from  it ; 
as  Heaven  lends  superior  Souls  to  earth  and  soon  reclaims 
them ;  it  passes  upward  to  its  native  abode  in  the  Superior 
Portions  of  the  Mind,  analogous  with  Heaven.  Ideas  which 
are  still  in  the  process  of  being  sifted,  and  purged,  and  as- 
signed, then  correspond  with  Spirits  in  *'  The  World  of  Spirits," 
the  Vestibule  of  "The  Spirit- World." 

419.  But  Ferrier  has  wisely  and  conclusively  shown  that 
ei^ery  Idea  has  in  it  both  a  Matteroid  and  a  Spiritoid  Element, 


Ch.IV.]        MAIS-  IN  LIFE  STILL  m  THE  SPIEIT-WOELD.  293 

This  doctrine  is  the  Analogue  of  Swedenborg's  statement  tliat 
all  the  Angels  are  derived  from  the  Human  race  ;  and  also 
with  his  other  statement  that  Men,  tchile  in  this  world,  are,  as 
to  their  ''  Interiors,"  already  in  the  Spirit-  World, — into  which, 
it  may  be  added,  the  Medium  swoons  away  more  or  less  com- 
pletely when  in  trance.  So  also  Swedenborg  adds  that  Spirits 
in  the  Spirit- World  are  at  all  times  consociated  and  conjoined 
with  men  here ;  insomuch,  in  fine,  that  it  is  not  always  pos- 
sible for  us  to  know  our  own  individual  thoughts  from  such 
as  are  interpolated  into  our  minds  from  that  source.  We  are 
thus  brought  back  to  the  intimacy  between  the  two  Ele- 
ments which  Conspire  in  the  Constitution  of  our  lives,  like  that 
of  the  two  Elements  in  the  Composition  of  an  Idea  (Ferrier), 
and  like  the  face-to-face  Conjunction  of  the  Mind  within  and 
of  Matter  without  in  the  act  of  Perception,  according  to  the 
Eeal  Presentationists  or  Natural  Realists  (Hamilton,  for  in- 
stance). The  following  Table  will  now  exhibit  the  parallelism 
of  the  Philosophic  and  Scientific  Distribution  of  this  region 
of  Being  and  Knowing : — 

a?-A.SLEJ  30. 

Philosophic  (1 . 0)  2°**.  Echosophic  (1 . 2)  2°'*. 

3.  Traitscendentalism  (Pure  Ideas).  Supernology  (The  Hepvens). 

2.  Eclecticism  (Discriminative).  Interismology  (Purgatory). 

1.  Sensationalism  (Sense,  Experience).  Infernology  (The  Hells). 

(1.0)  2°'^)  3'-'*.  (1.2)  2°'^)  3'^. 

(1.0)  2"^)  2°'*.  (1.2)  2°'^)  2'^'*. 

(1.0)2°'»)1«*.  (1.2)2°01'*. 

420.  Of  the  Three  Swedenborgian  Heavens,  the  First  or 
Lowest  is  that  in  which  the  Sensuous  Element,  though  not  pre- 
dominating in  ruinous  excess,  is  still  characteristic  ;  it  is 
therefore  Sensuous  Harmony     The  Second  is  Rational- Spiiit- 


204:  SUBJUGATION  OF  SENSUOUS  EXPEEIENCE.     [Ch.  VI. 

ual ;  and  the  Third  is  the  Harmonious  admixture  of  the 
Sensuous  and  the  Rational- Spiritual, — the  ecstatically  Divi- 
nized Domain  of  High  and  Pure  Sentiment ;  Sense,  Intelli- 
gence, and  Sentiment,  respectively,  all  in  their  harmonious 
and  normal  development,  and  harmoniously  united,  c.  1. 

421.  Observe  now  the  Analogies.  All  of  this  Display  is 
within  the  Natural  or  Primary  Course  of  the  Development  of 
Ideas  in  the  Mind,  and  within  the  Primary  Development  of 
the  Spirit- World;  namely,  the  Development  of  that  World  such 
as  it  lias  existed  in  the  Past  During  this  Primary  career  of 
Philosophy,  Materialistic  Conceptions  have  predominated, 
and  Transcendentalism  has  played  a  Subordiaate  part, — 
struggling  for  recognition  merely.  But  with  the  Sciento- 
PhUosophic  discovery,  and  the  Conclusive  demonstration  of 
Universal  Laws^  A  Geand  Terminal  Conversion  into 
Opposites  occurs;  a  Trenchant  and  Decisive  Revulsion  of  the 
Human  Mind  ;  a  Planting  of  Permanent  Foundations  Above, 
in  the  Empyrean  of  Thought ;  and  the  Subjugation  of  AIL 
Sensuous  Experience  to  the  Dominant  Sway  of  a  Supremely 
Transcendental  Philosophy, — not  to  the  Exclusion  of  the  Sen- 


ComTYientary  t,  421.  1.  Such  rather  is  the  Celestial  Heaven  or  Ultimate 
Harmonious  Development  of  Humanity  in  its  Divinized  State  as  contemplated 
by  the  Philosophy  of  Integralism.  It  will  be  shown  at  various  points  that  the 
Conceptions  of  Swedenborg  were  everywhere  limited  and,  in  a  sense,  crippled, 
by  the  omission  of  the  true  Logicismological  point  of  view.  They  abound  in 
the  Spirit  of  Intellectual  Truth,  without  the  rigorous  exactitude  of  Science. 
The  Religion  of  the  future  will  have  its  Mm  in  a  Pure  Rationalism^  while  mib- 
suming  and  revivifying  all  the  Old  fervor  of  Sentiment.  The  Arcana  of  Christian- 
ity, by  the  Rev.  Thomas  L.  Harris,  claims  to  be  an  unfolding  of  the  Celestial 
Sense  of  the  Divine  Word,  and  so  to  be  founded  upon,  while  yet  transcend- 
ing, the  Exposition  of  "  the  Spiritual  Sense  of  the  Word "  by  Swedenborg. 
There  is  in  it  certainly  a  superadded  Element  of  Sentimental  Ideality,  a  Celes- 
tial Element^  undoubtedly,  but  coupled  in  this  work  with  a  positive  diminuition 
of  the  Intellectual  Element,  as  compared  with  the  writings  of  Swedenborg; 
whereas,  the  True  Third  Degree  or  Story  in  this  Scale  of  Ascension  sfwuU 
excel  in  lK>th  factors  of  Mentality,  and  then  in  the  Perfection  of  the  harmony  detween 
them. 


Ch.  iv.j  descent  of  the  holy  city.  295 

suous  Element,  but  in  a  Preponderance  over  it,  correspond- 
ing inversely  to  the  previous  preponderance  of  the  Opposite 
Element.  This  repeats,  in  the  World's  History,  what  hap- 
pens in  the  Individual  Mind,  when  the  Mind,  as  Intellectual 
Potency,  eeflects,  ijbends  hacTc)^  and  eeacts  upois^  the  accu- 
mulation of  Sensuous  Ideas  in  the  Mind,  and  brings  them 
into  Rational  Order,  This  is  the  next  Process  of  Thought 
after  and  above  the  Preliminary  Sensation.  It  is  truly  and 
really  a  Passing  of  Judgment^  upon  the  History  of  the  Past, 
in  the  Mind. 

422.  This  then  is  as  if  The  Heavens  were  to  reverse  ilte  whole 
direction  of  tTieir  merely  ^spontaneous  energy — by  which  they 
were  retiring  hy  JiigTier  and  higher  attenuations,  away  from 
earth,— dindi,  by  reflecting  and  reacting  upon  the  External 
World  and  the  Hells,  were  to  reduce  them  into  Order,  Or,  if 
we  adopt  the  form  of  thought  of  Ferrier  instead,  then  it  is 
The  Centering  Self-Consciousness  within  the  Mind,  the  Ego  or 
Absolute  Peesoi^ality,  which  reacts  in  this  Kingly  way  upon 
All  within  the  Mind, — operating,  through  the  Laws  of  the  Rea- 
son, upon  the  Material  in  the  Mind  contributed  by  the  Senses. 

423.  Tlie  Analogue  of  this  last  Conception  is  that  the  Hea- 
vens act,  in  the  Grand  Revulsion  here  sketched,  not  of  their 
own  Spontaneity,  but  that  The  Loed  in  Heaven,  the  Central 
and  only  Absolute  Personality  therein,  reacts,  first  upon  the 
Heavens,  and  then,  through  them,  upon  the  Outer  or  '^  Ulti- 
mate^'' Domains  beyond.  This  whole  transaction,  whencom- 
pletedjwould  then  be  literally  *' the  holy  City,  New  Jerusalem, 
coming  down  from  God,  out  of  Heaven,  prepared  as  a  bride 
adorned  for  her  husband."  (1).  The  Beginning  or  First  Stage 
of  this  descent, — the  account  and  meaning  of  it  left  somewhat 
vague  and  incomplete, — is,  apparently,  the  nature  of  what 
Swedenborg  claims  to  have  witnessed,  in  the  Spirit- World,  as 
"the  Final  Judgment."     It  is  also  in  the  recognition  of  this 


(1)  Revelations  xxi. :  2. 


238  THE  EESUEKECTION  OF  THE  DEAD.  [Cir.  IV. 

thought,  that  he  has  figured  as  the  founder  of  ''The  JN'ew 
Church,"  also  called  *'The  Church  of  the  'New  Jerusalem." 
The  Analogous  First  Stage  of  the  Analogous  Event  in  re- 
spect to  the  Indimdyxil  Mind  is  what  was  adverted  to  at 
the  commencement  of  this  work  as :  TJie  reactions  of  the 
3£ind,  first  upon  the  Impressions  from  without  to  recast  them 
into  the  Forms  of  Thought  (t.  8).  This  First  Stage  of  the 
Grrand  Event  is,  in  hoth  cases,  however,  only  transitional, 
and  preparatory  for  an  Ulterior  and  more  manifest  Action 
ohjectively,  or  in  ^'Ultimates^^  themselves. 

424.  If  then  the  re-awakening  of  Men  in  the  Spirit- World 
after  death,  is  entitled,  in  a  sense,  to  be  called  a  Eesurrection 
(t  404),  how  much  more  trenchantly  and  decisively  so  would 
be  the  regurgitation  of  the  population  of  the  Spirit- World  upon 
this  world,  should  some  event  of  this  kind  actually  occur! 
Such  an  event  would  come  up  to  the  dignity  of  the  traditional 
Conception  of  ''The  Eesurrection  of  the  Dead,"  while  it  would 
also  revert,  as  the  Third  to  the  First,  into  Harmony  with  the 
Primitive  Doctrine,  as  held  in  the  Church,  from  which  the 
Second  or  Swedenborgian  Conception  of  the  Eesurrection  is  a 
total  departure.  Is  not  the  patent  uneasiness  of  the  Hadean 
World  at  this  hour  premonitional  of  some  crisis  of  this  kind  ? 
It  is  the  arousing  of  the  place  of  the  dead  to  the  external  con- 
sciousness of  the  outer  world.  Like  the  half-dreaming,  half- 
waking  of  recent  slumber,  it  is  for  the  moment  disturbed  and 
fitful,  and  filled  with  incongruities  and  extravagance  of  all 
sorts.  It  will  soon,  I  doubt  not,  be  clear  and  beautiful.  It  is 
already  replete  vdth  significant  symbolism,  and  profound  in- 
tuitions, with  sweet  promises,  rich  consolations,  and  enchant- 
ing ideals.  Let  narrow  scientists  and  bigoted  sectarians, 
whose  fears  or  prejudices  have  hindered  them  from  knowing, 
be  modest  in  judging  of  the  nature  or  claims  of  modern 
Spiritism.     "  Judge  not,  that  ye  be  not  judged." 

425.  So,  also,  if  the  Incipient  Eeaction  of  the  Central  Energy 
in  Heaven  (called  ''the  Lord")  upon  the  accumulated  Spiritual 


Ch.  IY.]  the  FIjS^AL  JUDGMEISTT.  297 

Materials  in  tlie  Heavens,  preparatory  to  an  Ulterior  Eeaction 
and  Grand  Reconstitntion  of  All  Things  upon  Earth  and  in 
the  Hells,  was  entitled  to  be  regarded,  in  a  sense,  as  "  The 
Final  Judgment"  (t.  416),  or  the  closing  up  of  an  Old  Dis- 
pensation and  the  commencement  of  a  New  One,  how  much 
more  trenchantly  and  decisively  so  is  the  Complete  Scientific 
Revelation,  in  the  Objective  World,  of  the  Positive  Laws  of 
Order  and  Harmony  in  the  Universe  of  Thought  and  Being,  in 
accordance  with  which  All  Things  must  now  and  hereafter  be 
measured  and  judged,  purged  and  cleansed,  reorganized  and 
made  new ! 

426.  Finally,  the  Third  and  Ultimate  Drift  of  the  Grand 
Pneumato-Cosmical  Evolution  will  prove  to  be  the  Complete 
Effusion  and  Re-Projection  of  tJie  Forces  of  the  Internal 
Spiritual  World  upon  the  Outer  Objective  World,  and  the 
Blending-together  of  the  two  Worlds  in  the  fullness  of  the 
Realization  of  Harmonic  Ends;  and,  especially,  in  the 
Complete  Re-Constitution  of  Human  Society  in  accordance 
with  the  Archetypes  conceived  in  Heaven.  This  will  be,  in 
the  Ulterior  and  Completed  Sense,  the  Coming  down  of  the 
'^ISTew  Jerusalem  from  God"  out  of  Heaven.  The  Wise,  and 
Rich,  and  Mighty,  will  gladly  assume  the  function  of  a  Social 
Providence  over  the  Simple,  the  Poor,  the  Feeble  Classes. 
Religion  will  be  a  Divine  Socialism  wisely  directed  by  a  True 
Social  Science.  War  will  cease.  Poverty,  Disease,  and  Death 
will  be  either  totally  abolished,  or  greatly  mitigated.  It  is  a 
matter  of  the  measure  of  our  Faith  whether  we  can  literally 
credit  with  Paul,  that:  ''The  Last  Enemy  that  shall  be  de- 
stroyed is  Death,"  (1),  or  with  John,  that:  "There  shall  be 
no  morecul-se"  (2)  or  affliction  of  any  sort.  It  is  this  Ulterior 
Reaction  of  the  Higher  and  Internal  Spiritual  Potency  upon 
the  Lower  and  Outer  Material  Sphere  which  is  the  Analogue 
of  the  Ulterior  Reaction  of  the  Individual  Mind  upon  the 


(1)  1  Cor.  XV.  :  26.  (2)  Rev.  xxl  :  4 ;  xxii.  :  3. 

27 


298  THREE  STAGES   OF  COSMICAL  LIFE.  [Ch.  IV. 

External  World  from  wMcTi  it  originally  derived  its  im- 
pressions ;  to  reproject  them,  modified,  in  the  actions  of  the 
body,  and  in  the  products  of  these^  as  the  Means  of  Use  and 
Beauty,  (t  8).  Matter  tlius  comes  to  its  own  again,  in  a  new 
and  more  intimate  marriage  with  Mind. 

427.  There  are,  then,  in  addition  to  all  that  has  been  dis- 
cussed "by  the  philosophers  under  the  head  of  Psychological 
Theory  or  Conception,  two  remaining  grand  modifications  of 
the  idea ;  corresponding,  1.  With  the  Reaction  of  the  Mind  (or 
of  the  Central  Consciousness  within  the  Mind)  upon  the  ideal 
materials  accumulated  within  the  Mind  through  the  Senses  ; 
and,  2.  The  Ulterior  Reaction  of  the  Whole  Mind,  concentrated 
in  the  Will,  upon  the  Natural  World  exterior  to  it,  to  conquer 
and  bring  it  into  subjection ;  to  impregnate  it,  in  fine,  in  the 
sense  which  is  more  specifically  the  Analogue  of  the  Masculine 
Act.  TJiere  are  also,  as  we  have  seen,  tioo  New  Drifts  of 
Relation  between  the  Spirit-  World  and  this  World,  which 
exactly  coerespond  with  these  New  Stages  of  the  Philosophi- 
cal mew, 

428.  The  whole  of  Swedenborg's  Pneumatological  Distribu- 
tion, (Heavens,  HeUs,  etc.)  falls,  therefore,  as  Subdivisional, 
within  the  First  or  Primitive  Stage,  in  this  larger  Distribution 
of  the  Development  and  Activities  of  the  Spirit- World, — ^his 
Vision  of  the  Final  Judgment  lapping  over  merely  into  the 
Second  Stage,  which  is  Transitional,  The  larger  division  into 
Three  Stages  or  Drifts  now  in  question,  being  heretofore  un- 
recognized, and  therefore,  in  a  sense,  as  yet  exceptional,  I 
shall  notate  as  follows :  The  portion  of  the  Clef  which  relates 
to  this  larger  distribution  will  be  inserted  in  full  parenthesis, 
and  may  then  be  dropped  when  this  view  of  the  subject  is  not 
involved,  and  the  harmony  of  the  Notation  so  restored  with 
that  previously  given  (t.  301).  The  Primitive  State  of  the 
Pneumatismus  (the  Spirit- World)  prior  to  Swedenborg  is  dis- 
tinguished thus :  (1 . 2)  2"*^  (1'*) ;  the  First  or  Natural  Heaven  of 
it,  thus :  (1.2)  2°^  (1"*)  1"*,  etc.    The  Intermediate  or  Transition 


Ch.  IV.]  THE  BI-PEKNATE  TEATvTSITIOI^.  299 

Period  is  tlien  (1.2)  2°*^  (2°^  ;  and  the  TMid  or  Ulterior  Period, 
the  full  Externalization  of  the  Spirit  Life  and  Excellency  in 
the  Natural  World,  is  (1.2)  2°'  (3"^').  Tliis  last  echoes  to  the 
Three  Heavens  of  Swedenborg  by  Subdivisional  Epochs  of 
Harmony  in  the  Social  Destiny  of  Man.  These  may  be  regarded 
as  coinciding,  in  a  general  sense,  with  the  epochs  sketched  by 
Fourier,  as,  1.  The  Dawn  of  Happi]n^ess  ;  2.  Haemont  ; 
and,  3.  High  Hakmony,  or  the  Completed  Happiness  of  the 
Race  on  earth. 

429.  When  the  Ordinary  Cardinal  Clefs  (1 .),  (2.),  (3.),  etc., 
are  introduced  after  (1.2)  2'"^,  they  denote  the  repetition,  in  the 
Spirit- World,  of  the  distribution  of  the  Outer  World,  as  indi- 
cated in  the  discrimination  previously  noticed  between  Pneu- 
mato-Cosmology  and  Pneumato-Anthroi3ology  (t.  39) ;  thus : 
(1.2)  2"''  (1.2)  V\  for  Pneumato-Cosmology,  etc. 

430.  The  One  Hundred  Years  immediately  preceding  the 
present  date  (1867), — since  the  vision  of  the  General  Judgment 
had  by  Swedenborg  till  now, — ^may,  I  think,  be  taken  as  the 
first  half  of  a  bi-pennate  (or  two- winged)  Transitional  Period. 
The  Identical  Present,  the  epoch  at  which  this  Sciento-Schema- 
tive  Programme  of  Careers  is  indited  and  published,  is  then 
the  Crisis-Centre  or  Abstract  Mere  Line  of  the  Transition 
(c.  6,  t.  345) ;  and  the  Hundred  Years  now  following  are  to  be 
the  Completion  or  other  Wing  of  the  same.  The  Conception 
of  the  next  Century  as  the  Grand  Arena  of  Events  in  the 
World,  and  especially  in  the  direction  of  External  Organiza- 
tion, is  beginning  to  take  possession  of  the  leading  Minds,  and 
will  soon  make  itself  more  and  more  decidedly  felt.  c.  1-10. 


Commentary  t,  430,  1.  In  Victor  Hugo's  eloquent  and  impressive 
introduction  to  the  Paris  Guide  (1867)  he  draws  a  vivid  picture  of  a  new  and 
wonderful  nation  which  is  to  arise  in  the  world  during  the  coming  century. 
With  this  nation  the  Millennium  will  not  only  commence,  but  will  attain  an 
extraordinary  degree  of  development.  "  It  will  abhor  war,  and  will  find  it  im- 
possible to  see  the  difference  between  '  the  purple  of  the  general,  and  the  red  of 
the  butcher.'    It  will  regard  the  slaughter  of  a  Waterloo  or  a  Sadowa  with  as 


800  THE  GEEAT  CEISIS.  [Cn.  IV. 

431.  Dr.  Gumming,  the  Eev.  Mr.  SMmeall,  and  numerous 
other  laborious  and  learned  expositors  of  Prophecy,  lix  upon 
the  present  times,  some  of  them  npon  this  very  year,  as  The 
Critical  Epoch  in  the  World's  History.  An  idea  like  this  is 
extensively  diffused  in  the  Churches.  Many  leading  theo- 
logians are  looking  with  anxious  expectation  for  the  occur- 
rence of  some  Great  Crisis,  the  happening  of  some  Supreme 


much  detestation  as  we  now  read  of  the  massacre  of  St.  Bartholomew.  Instead 
of  devastating  wars,  we  shall  then  have  grand  congresses,  a  federal  council  of 
mankind,  in  which  will  be  settled  the  disputes  that  would  now  occasion  an 
appeal  to  arms.  Justice  will  everywhere  prevail,  and  peace  and  innocence  will 
descend,  white-robed,  from  Heaven,  to  preside  over  the  destinies  of  the  human 
race.  The  name  of  this  extraordinary  nation  will  be  Europe,  and  its  capital 
will  be  Paris  !"  (1).  "  It  will  be  called  Europe  in  the  twentieth  century,  and, 
in  the  following  centuries,  still  more  completely  transfigured,  it  will  be  called 
Humanity."  (3).  It  does  not  matter  that  this  sublime  prophecy  overlooks 
America  and  the  rising  destiny  of  the  Occident.  In  far  less  than  a  century,  it 
can  hardly  be  doubted  that  the  Western  Continent  will  outrank  the  Eastern,  and 
be  the  Acknowledged  Head  of  this  New  and  Progressive  Humanity. 

2.  In  an  important  sense  all  Periods  are  Transition-Periods ;  and  it  is  only  in 
degree  that  certain  Epochs  are  so  signalized  in  particular.  If,  instead  of  sup- 
posing that  the  next  hundred  years  from  this  date  will  be  a  complete  transit  to 
a  period  of  Harmony,  we  assume  that  it  is  to  be  merely  the  border  of  a  broader 
belt  of  History  which,  as  a  whole^  is  to  be  the  Transition  in  question, — a  suppo- 
sition calculated  to  seem  far  more  probable  to  most  minds ; — if,  in  other  words, 
instead  of  One  Hundred,  we  assume  One  Thousand  Years,  for  this  purpose,  we 
have  a  literal  Millennium,  (Lat.  mille^  A  thousand,  and  annus,  a  year),  as  the 
Transition  in  question,  with  then  its  own  vestibule  of  the  past  Hundred 
Years. 

3.  Many  things,  under  this  supposition,  come  into  harmonious  relations  which 
have  seemed  to  be  very  diverse.  It  is  a  growing  doctrine  among  students  and 
expositors  of  the  Scriptures,  that  there  have  been,  and  are  to  be,  not  one  merely, 
but  two  at  least,  and  perhaps  three  Crisis-Events  in  the  World's  History  which 
are  covered  in  a  mixed  way  by  the  several  prophecies  of  the  Old  and  New 
Testaments  which  relate  to  the  "  Day  of  Judgment"  or  the  "  Final  Judgment," 
the  "  Resurrection,"  and  "  the  Millennium." 

4.  The  first  of  these,  under  this  interpretation,  connects  with  the  Judging  and 
Condemnation  of  an  Old  Dispensation  at  the  period  of  the  Destruction  of  Jeru- 
salem, an  event  which  is  then  held  to  have  been  accompanied  by  a  "  Second 
Coming  of  Christ,"  which  is,  therefore,  now,  in  that  sense,  a  long-past  event. 


(I)  Epitomized  by  one  of  the  Daily  Journals.  (2)  Paris  Guide — Introduction,  iv. 


Cn.  IV.]  SECOITD   COMING  OF  CHEIST.  SGl 

Event.  Tliese  are  not  '^Millerites,"  nor  technically  '^  Second 
Adventists,"  but  outside  of  tliat  faith.  They  are  not,  for  the 
most  part,  mere  literalists.  The  Second  Coming  of  Christ  to 
reign  on  earth  in  person  may  not  occur ;  but,  in  the  place  of  it, 
some  Equivalent  Cliange  in  the  Order  of  All  Human  Affairs, 
The  End  of  the  World,  and  the  Burning  up  with  Fire,  may 
mean  no  more  than  such  completion  of  an  Old  Dispensation 


Tliis  view  is  held  as  indispensable  to  the  consistency  of  some  of  the  express 
■words  of  Christ,  I  have  elsewhere  (c.  1,  t.  186)  alluded  to  it  as  the  doctrine 
of  a  branch  of  the  Perfectionists  drawn  from  "  The  Berean  "  and  other  theo- 
logical works  of  John  H.  Noyes.  For  a  similar  exposition,  from  an  entirely 
different  source,  the  reader  is  referred  to  a  very  liberal  but  strictly  "  Orthodox  " 
work  by  Rev.  C.  L.  Hequembourg,  entitled,  "  Plan  of  the  Creation :  or,  Other 
ViTorlds,  and  who  inhabit  them."  (Boston,  1859). 

5.  Both  of  these  writers  look  also  for  an  event  in  the  present  age  which  will 
be  what  Mr.  Hequembourg  denominates  a  judgment  of  the  Gentile  VTorld  and 
of  The  Semi-Religions  now  extant.  This  he  believes  is  to  be  followed  by  The 
Millennium,  as  a  Trandtian- Period  to  that  completely  regenerated  condition  of 
the  World  which  is  afterward  to  be  perpetual.  At  the  end  of  this  Transition 
there  will  be,  for  a  short  period,  a  renewed  Struggle  of  the  Powers  of  Evil ;  and 
then,  in  a  sense,  a  Third  Judgment,  which  will  complete  the  Transitional  Mil- 
lennium, and  be  the  definite  beginning  of  the  Final  Reign  of  Harmony  destined 
permanently  to  endure.  The  peculiarity  here  is,  that  the  Millennium  is  con- 
ceived of,  not  as  the  state  of  Normal  Perfection,  but  as  Semi-perfect,  or  incipient 
of  Harmony  merely.  If  we  assign  a  corresponding  Hundred  Years  to  the  latter 
Edge  of  this  Millennial  Transition,  the  Thousand  Years  is  carried  up  by  its 
marginal  Supplements  to  Twelve  Hundred  Years  from  the  date  of  the  Interior 
"  Final  Judgment "  witnessed  by  Swedenborg ;  and  3967,  or,  proximately,  3000 
years  from  the  birth  of  Christ,  will  witness  the  (supposed)  Complete  Expulsion 
of  Evil  from  the  Composition  and  Administration  of  Human  Affairs.  By  Uni- 
versological  doctrine,  the  same  Element  of  Evil  will  continue  in  Kind,  Subordi- 
nated only  in  Degree,  or  reduced  to  its  Minimum,  as  we  attain  the  Minimum  of 
Friction  in  Machinery,  (t.  411). 

6.  These  several  divisions  of  the  subject,  so  far  as  comprehended  by  him,  Mr. 
Hequembourg  not  only  finds  necessary  to  harmonize  the  various  Scriptures 
relating  to  it— especially  in  the  Words  of  Christ,  in  Daniel,  and  in  the  Revela- 
tions—but he  is  surprised  and  delighted  at  the  reconciliation  so  effected  also 
between  the  different  views  of  the  subject  which  have  been  held  in  the  Church. 
"It  will  be  perceived,"  he  says,  "that  all  have  erred,  in  common  with  our 
brethren  of  the  Adventists,  in  conceiving  of  the  Judgment  as  a  single  and  dis- 
tant event.  The  Adventists,  it  appears,  also,  have  been  right,  and  all  the  rest 
of  the  world  wrong,  as  regards  what  they  call  the  Pre-Millennial  Advent  of 


302  THE  GKAISTD   SOCIAL   REORGAT^IZATIO]^.  [Cn.  IV. 

or  World-Order,  and  the  Advent  of  a  New  One,  together  with 
the  Consuming  Criticism  and  Fierce  Destruction  of  Old  Things 
destined  naturally  to  accompany  the  change,  c.  1.  The  Pietism 
of  the  Past,  and  the  Social  Aspirations  of  the  Present,  are 
becoming  reconciled  and  confluent.  They  will  be,  from  now, 
more  broadly  co-operative  in  the  Grand  Social  Eeorganiza- 
tion. 


Christ,  for  the  Judgment  was  to  occur  before  the  regeneration  of  the  "World. 
It  is  remarkable  in  how  fragmentary  a  form  this  subject  has  been  received  in  the 
Church.  It  must  be  contemplated  also  as  an  interesting  fact,  that  the  explana- 
tion of  this  subject  by  the  only  key  which  unlocks  it — the  Saviour's  Discourse 
— should  result  in  showing  that  all  are  right,  as  the  Ccmversion  of  the  World 
is  a  great  truth  also,  and  that  all  can  unite  in  a  harmonious  opinion.  The 
author  deems  it  one  of  his  greatest  causes  of  thankfulness  to  the  Father  of 
Mercies,  that  a  union  of  so  many  minds — which  might  have  been  regarded  as 
impossible — may  be  effected  by  a  less  fragmentary  view  of  the  subject."  (1). 

7.  But  the  same  drift  of  enlightened  exposition  must  still  go  an  immense 
step  further  forward.  It  would  not  be  difficult  to  show,  by  an  extended  exposi- 
tion of  views,  that  the  anticipations  of  Fourier,  Comte,  Victor  Hugo,  and  the 
radical  reformers  generally,  including  many  who  rank  as  infidels  and  atheists, 
are,  in  a  broad  sense,  identical  with  those  of  the  Christian  Church.  Changing  the 
dress  and  shibboleth  of  Sect,  the  same  ultimate  idea  underlies  the  Aspirations 
of  men  who  stand  nominally  at  doctrinal  antipodes  from  each  other.  Outside 
of  Christendom,  also,  a  similar  Prophecy  of  a  renewal  of  the  Earth  and  its  In- 
habitants lies  hidden  in  the  hearts  and  religious  utterances  of  the  good  men  of 
all  ages.  Interpreters  are  not,  and  will  not  be,  wanting  to  seek  the  Spirit  of  these 
utterances,  no  matter  how  uncouth  the  shell,  and  to  cause  the  backward  nations 
to  resume  their  march,  from  the  hasis  of  their  own  Scriptures,  only  a  little  behind 
the  Unity  of  Christendom,  to  the  Common  goal  of  a  Regenerated  Humanity. 
I  quote  the  following  from  a  little  work  entitled.  The  Strength  of  Hindooism, 
or  Hindoo  Mythology  ;  by  Eli  Tsoyes,  late  Missionary  at  Orissa  :  "  The  tenth,  or 
Kalunkee  incarnation,  (of  Bishnoo,  or  Vishnu,  The  Preserver,  or  the  Presiding 
God  over  Providence  or  Human  Affairs),  is  to  appear  with  the  body  of  a  man, 
and  the  head  of  a  horse.  He  is  to  be  attended  by  a  flying  horse,  and  to  hold 
swords  eighteen  feet  long  in  each  hand,  with  which  h^  is  to  destroy  all  the  wicked 
and  commence  a  new  era. 

8.  "  Some  Hindoo  enthusiasts  declare  that  the  English  are  the  Kalunkee  incar- 
nation. Such  accuse  their  brethren  of  blindness  in  regard  to  the  Spirit  of  their 
Prophecies.  I  once  saw  an  old  religious  mendicant  get  into  quite  an  ecstasy  on 
this  subject.  Said  he,  '  I  tell  you,  brethren,  you  arc  all  in  darkness ;  you  look 
only  to  the  letter^  and  do  not  understand  the  Spirit  of  prophecy.     The  veil  has 


(1)  Plan  of  the  Creation,  by  Rev.  ('.  L.  Ilequembourg,  p.  2S5. 


Ch.  IV.]  indicatioj^s  of  chat^ge.  303 

432.  The  meeting  of  Sovereigns  in  Paris  at  this  hour,  not 
under  the  banner  of  War,  but  of  Industry  ;  the  spanning  of 
One  Ocean  by  Telegraph,  and  the  Other  by  Steam  Navigation, 
belting  the  earth  with  vital  Communication  by  this  New  High- 
way of  Commerce ;  the  definitive  reversal  of  the  currents  of 
intercourse  from  the  Old  Eastern  to  the  New  Westerly  Direc- 
tion, the  significant  symbolism  of  which  will  be  expounded 


been  taken  from  my  eyes,  and  I  see  that  tlie  English  are  the  Kalunkee  incarna- 
tion,— Glory  to  the  Immortal  Bishnoo  !'  "  The  Grand  Universai.  Reconcilia- 
TioN  to  he  inducted  tTirough  the  Unity  of  the  Sciences^  which,  while  it  judges^  also 
mediates,  will  reach  to  and  embrace,  not  merely  the  Churches  and  Sects  within 
Christendom,  but  all  the  Religions  and  Segments  of  Humanity  outside  of  and 
beyond  it, — constituting  effectively  the  Social  Unity  of  the  Race. 

9.  It  would  seem,  in  accordance  with  all  views,  whenever  any  definite  exposi- 
tion of  the  prophecies  has  been  ventured  upon,  that,  if  Christ  is  to  reappear 
and  reign  personally  on  earth,  that  event  should  transpire  near  to  this  time. 
Should  it  not  occur,  the  Church  will  be  compelled  to  re-adjust  its  exegesis, 
and  to  accept  a  less  literal  interpretation ;  to  substitute  an  equivalent  event  for 
the  form  of  the  fulfillment  which  has  been  previously  cherished  in  idea. 
There  need  be  no  greater  difficulty  in  this  than  in  previous  adjustments 
which  the  unfolding  of  events  has  enforced,  by  a  rigorous  necessity,  on  the 
Church.  The  Old,  or  Roman  Catholic  Church  can  only  keep  good  its  record 
by  accepting  the  New  Order  as  the  Logical  Continuation  of  its  own  History ; 
and  Protestantism  means  nothing  but  chaos,  unless  it  be  the  attainment  of  some 
higher  ground  of  Unity  through  the  inverse  process  of  dissent  (c.  9,  t.  136). 
But,  understood  in  the  light  of  this  ISTew  Intellectual  Order  of  Truths,  the 
Old  Catholic  Church  appears  as  the  Centering  Stem  of  Unity  in  the  midst  of 
the  foliage  and  branching  of  the  great  Protestant  Divergency.  The  Numerous 
Sects  ofProtestantism  are  then  the  Leaves,  and  Twigs,  and  Branches  of  the  same 
Tree,  striving  to  ignore  the  Stem,  which  is  alike  anxious  to  be  freed  from  all 
Connection  with  them.  Christendom  is  hence  a  house  divided  against  itself, 
and  in  its  present  state  it  cannot  stand.  The  New  Catholic  Church  recognizes 
and  combines  the  two  Sides  of  the  Complex  Truth  :  the  Unity  and  the  Variety 
in  Univariety.  It  extends  the  scope  of  its  acceptance  from  the  blachened  root  in  the 
Previous  Divergency  of  Heathenism,  to  the  latest  tendrils  and  Extremities  of  the  Limls 
in  Modem  Radicalism,  and  assumes  to  carry  forward  the  Culture  of  the  Whole  to 
the  fullness  of  fruitage,  through  the  Reconciliation,  or  the  Mutual  Understanding 
and  Acceptance  of  All.  It  is  in  a  new  sense  the  "  Broad  Church,"  and  also  the 
High  and  the  Deep  Church,  which  establishes  and  defends  the  Inherent  Com- 
plexity OP  Truth,  and  forever  excludes  the  puerile  Conception  of  its  Sim- 
plicity, except  as  OTie  Note  in  the  Variety,  one  Phase  of  the  Complexity  itself 
The  Truth  of  Idea,  and  hence  of  Doctrine,  is  precisely  as  many-sided  as  Truth 


304  INDICATIONS   OF   CHANGE.  [Cn.  IV. 

elsewhere ;  the  Completion,  in  this  age,  of  the  toilsome  re- 
searches of  Physical  Geography  which  have  hnsied  the  world 
for  thousands  of  years ;  the  Simultaneous  Completion  of  the 
Criticism  of  all  the  Doctrines  and  Institutions  of  the  Past ;  the 
Triumph  of  Freedom,  Education,  and  Eeligion  in  the  issue  of 
the  Great  American  War,  and  the  definitive  Intervention  of 
the  *' American  Idea"  in  the  afiairs  of  the  World,  marrying 


Actualized  in  the  Concrete  Universe,  which  it  is  the  task  of  all  Philosophy  and 
all  Science  to  unravel  and  comprehend.  What  place  remains,  then,  for  Dog- 
matic Assumption  and  the  ex-cathedra  Condemnation  of  Others  ? 

10.  To  those  who  are  skeptical  of  Prophecy  altogether,  as  Philosophers  and 
Scientists  are  apt  to  be,  a  word  only  can  be  addressed  here.  Science  in  its 
maturity  will  accept  much  which  Science  in  its  half-developed  state  has  been 
prone  to  reject  (c.  39,  t.  136),  but  will  accept  it  doubtless  with  some  modifica- 
tion. At  bottom,  nothing  is  more  unphilosophical  than  that  Science  should 
contest  the  possibility  of  foreknowing  the  Future.  The  essential  element  of 
Science  itself  is  Pre-vision  which  is  foreknowledge  or  prophecy.  And  if  it  be 
possible  to  foreknow  definitively  the  precise  event  of  an  hour  in  the  Future, — an 
eclipse,  for  instance,  to  occur  many  thousand  years  hence,  by  one  faculty  of  the 
mind, — is  it  unreasonable  to  suppose  that  some  other  of  our  faculties  may  cognize 
more  generally  and  vaguely  the  concrete  form  of  future  events,  ^svhen  perhaps 
those  faculties  are  elevated  into  some  ecstatic  and  abnormal  state  of  lucidity  ? 
This  question  is  wholly  apart  from  that  of  the  degree  of  authority  or  infalli- 
bility which  attaches  to  this  variety  of  pre-vision.  If  the  seer  avers,  from  within 
the  charmed  circle  of  his  exalted  state,  that  "  he  sees  a  panorama  of  future 
events  spread  out  before  his  -sdsion,"  and  that  "  it  is  God  who,  by  a  direct  inter- 
position, enables  him  to  see  it,"  it  would  accord  with  the  methods  of  Science  to 
individualize  the  questions,  and  to  ask,  1.  Does  he  see  what  he  professes  to 
see  ?  3.  If  so,  does  the  Vision  really  accord  with  any  future  series  of  events  ? 
and,  3.  Does  the  testimony  or  the  conviction  of  the  seer  to  that  effect  sufli- 
ciently  demonstrate  the  divine  intervention ;  or  may  the  Vision  and  the  Pro- 
phecy be  sufficiently  accounted  for  upon  simpler  principles  of  interpretation. 
It  was  believed  in  one  age,  that  the  voice  of  God  was  heard  in  the  thunder. 
Science  now  accepts  the  fact  of  thunder,  but  hears  the  voice  of  God  in  it  no 
more  than  in  any  other  of  the  sounds  or  noises  of  Nature.  While  Science  dis- 
perses the  prejudices  of  Superstition,  it,  as  well  as  Superstition,  has  prejudices 
of  its  own  to  be  overcome.  There  is  a  bigotry  of  learaed  infidelity  which  is,  at 
best,  only  a  little  less  dense  than  the  bigotry  of  traditional  and  unreasoning 
pietism. 

Commentary  t,  431,  1.  It  is  a  leading  thought  with  Hequembourg,  that 
the  Final  Judgment  is  a  process  instituted  and  carried  on  by  "  The  Saints,"  in 
the  application  of  higlter  forms  of  truth  to  past  and  imperfect  conditions.     "  In 


Cn.  IV.]  THE  TOTAL  NEW  OEDEE.  305 

the  two  Hemisplieres ;  the  rapid  Consolidation  of  Nationalities, 
as  by  tlie  Growth  of  Enssia,  and  other  European  Dominions, 
in  Asia,  and  the  extinction  of  the  smaller  States  of  Europe ; 
the  Planetary  Abolition  of  Slavery  ;  the  War  upon  Intempe- 
rance and  other  Social  Evils ;  the  Incipient  and  Progressive 
Emancipation  of  Woman ;  the  Advent  of  Modern  Spiritism  and 
Spiritualism,  as  indicative  of  the  closer  embrace  of  the  two 
Worlds ;  the  wonderful  development  of  the  Arts  and  Sciences ; 
the  belief  in  the  fulfillment  of  Prophecy  Converging  upon  this 
Period  ;  the  Unification  of  Weights  and  Measures,  Currency, 
etc.,  for  the  whole  World,  now  taking  place ;  the  New  Uni- 
versal Language  undergoing  Development ;  and,  finally,  and 
more  than  all,  THE  UNIFICATION  OF  HUMAN  KNOWL- 
EDGE tliroiigJi  the  Discovery  of  the  Unity  of  the  Scien- 
ces, together  with  the  foreshadowing  of  a  Pantaechal  Re- 
gime, or  Univeesal  Spieitual  Goveenment  foe  Man- 
kind, and  the  Foundation  of  a  Mediatoeial  Chuech,  upon 
the  basis  of  that  Unity  of  Ideas  ; — these  are  some  of  the  indica- 
tions, merely,  that  The  Peesent  is  the  birth  of  a  Total  New 
Oedee  of  Events  on  the  Planet  (c.  6,  t  345). 
433.  I  will  restate  the  Analogies  of  the  Three  Stages  of 


another  passage,  the  Saviour  says ,  '  If  any  man  hear  my  words,  and  believe 
not,  I  judge  him  not ;  for  I  came  not  to  judge  the  world,  but  to  save  it.  He 
that  Tsjecteth  me  and  receiveth  not  my  words  hath  one  that  judgeth  him  ;  the 
Word  that  I  have  spoken,  the  same  shall  judge  him  in  the  last  day.'  (John 
xii. :  47,  48).  The  Saviour  here  quite  consistently  declares  what  his  purpose 
was  in  coming  to  the  world— it  was  to  save  it.  Judgment  or  Condemnation 
was,  therefore,  incidental.  But  the  passage  explains  itself,  and  is  very  impor- 
tant in  exhibiting  to  us  the  nature  of  judgment.  The  Saviour  disavowed  any 
purpose  of  judging  the  world  in  person  ;  and  in  fact  he  did  not  personally 
come,  and  never  will.  But  he  established  and  left  a  power  of  judgment  m  the 
world,  and  a  judgment-seat.  Bi%  Ward,  his  People,  and  the  Providence  of  God, 
will  declare  and  execute  all  the  purposes  of  judgment  which  he  intended.  He 
says,  in  the  passage,  that  the  Word  which  he  has  spoken  will  judge  those  who 
reject  him.  Both,  also,  in  the  Old  and  New  Testaments,  the  Baints  are  repre- 
sented adjudging  the  World,''^  etc.  (1). 


(1)  Plan  of  the  Creation,  p.  274. 


306  PHYSIOLOGICAL  CONCEPTIOiq-.  [Ch.  IV. 

Pneumato-Cosmical  Action  with  the  Three  Stages  of  Menta- 
tion involved  in  the  enlarged  Psychological  Conception : 
I.  The  Peimitive  HeavejS",  into  which  the  Ghosts  or  Spirits 
of  dying  men  enter  from  Earth,  and,  casting  off  the  body,  pro- 
ceed from  finer  to  finer  degrees  of  attenuation,  (identifying 
now  deeper  degrees  of  Interiorization  with  higher  Ascension). 
This  is  the  Analogue  of  Impeessional  Perception,  in  which 
the  Representative  Films  of  External  Objects  enter  the  Mind, 
and  gradually  attenuate  into  Pure  Ideas;  II.  The  Teansi- 
TiONAL  Heaven,  in  which  the  Central  Energy,  *'The  Lord," 
reacts  upon  the  Primitive  Heaven,  bringing  it  into  an  Order 
preparatory  to  its  final  descent  on  earth.  This  is  analogous 
with  the  reaction  of  the  Self-Consciousness  within  the  Mind 
upon  the  primitive  ideas  assembled  there,  classifying  and 
arranging  them  by  "a  Final  Judgment"  preparatory  to  the 
reprojection  of  the  whole  Mind,  through  the  Will,  upon  the 
World  of  Matter,  in  the  Actions  of  the  Man  ;  III.  The  Ulte- 
EiOE  Heaven",  or  the  Paradise  Regained  on  Earth,  through 
Art  and  the  Artistic  Rehabilitation  of  the  Planet,  as  the  per- 
petual and  perfected  Celestial  Abode  for  the  Human  Race. 
This  is  the  Analogue  of  the  Expeession  of  the  Individual  or  of 
the  Collective  Human  Mind, — first  in  Discourse  as  Prediction, 
and  then  in  the  Works  of  Human  Creation,  and  in  the  Perfect 
Conduct  of  the  Individual,  and  of  the  Collective  Life  of  Man. 

434.  In  a  Secondary  sense,  Physiological  Coiiception,  with 
Gestation  and  Birth,  is  the  Analogue  of  the  same  train  of 
Events.  The  Compound  World  hitherto,  including  the  Hea- 
vens and  the  Earth, — the  Proto-Societismus  in  both  Worlds, — 
has  been  a  foetus  in  process  of  growth  and  preparation  for  an 
Ulterior  Life.  The  Spiritual  Hearkens  of  the  Past  were  the 
Foetal  Brain  at  rest,  and  being  constituted  from  the  Choicest 
Materials  fed  to  it  from  without.  The  new  energy  and  the 
premonitions  of  birth  were  the  first  half  of  the  Transitional 
Epoch.  The  Houe  of  Bieth  is  now.  The  severance  of  the 
umbilical  cord,  and  the  consignment  of  the  Placenta, — the  old 


Cn.  IV.]    DEATH  NOT  I^ORMAL,  BUT  EXCEPTIONAL.       307 

Mystical  Ground  of  Life, — to  dissolution  and  decay,  is  at  the 
touch  of  Radical  Scientific  Surgery.  The  gasping  incipiency 
of  the  life  of  the  New-horn  Infant  will  fill  the  coining  century. 
The  External  air  will,  from  this  instant,  commence  to  inflate  its 
lungs.  Farther  on  in  the  future  is  the  robust  development  of 
Luminous  ages.  Humanity,  as  the  Grand  Man,  gets  itself  in 
this  manner  ultimately  constituted.  The  Normal  Progress 
of  Development  is  not  in  the  direction  of  Deaths — except  as  an 
initial  and  preparatory  recoil, — hut  in  the  direction  of  Life^ 
not  toioards  Interiors^  hut  towards  Exteriors  and  the  Objec- 
tification  of  Ideals  in  the  Actual  Creations  of  this  World  of 
Vltimation  and  Power,  A  Geand  Terminal  Conversion 
INTO  Opposites  of  the  whole  drift  of  Human  Aspiration  and 
Faith^  aicay  from  the  Old  Heaven  and  Earthy  towards  the 
hright  Acclimties  of  its  own  Earthly  Celestial  Destiny,  will 
mark  the  Advent  of  the  New  Order,  c.  1-5. 


Commentary  t.  434.  1.  It  is  the  peculiarity  of  this  view,  that  Death,  like 
Disease,  of  which  it  is  the  fruit  and  culmination,  is  held  to  be  a  falling  away  from 
the  Normal  Design  of  Being ;  which  Design  was,  and  is,  at  least  a  QUAsi-^er- 
petual  life  in  the  l)ody ;  for,  while  Life  and  Death  have,  in  the  Absolute,  an  Equiv- 
alence as  Elements  (t.  412),  the  practical  triumph  of  Life  over  Death  by  the 
principle  of  Preponderance,  in  the  Belative  or  Actual,  is  precisely  that  which 
God  or  Nature  is  striving  to  realize  in  Man.  It  follows,  therefore,  that  Man,  in 
his  Normal  Perfection,  is  more  than  a  "  Spirit,"  inasmuch  as  he  is  Spirit  and 
Body, — The  Body  not  an  Encumbrance,  according  to  traditional  repute,  but  the 
Spiritualized  Attendant,  the  Perfected  Servant  of  the  wants  of  the  Soul.  Hence, 
Anthropology  is  placed  above  Pneumatology  in  the  Typical  Table  (t.  40)  ; 
although  still  there  is  ia  sense  in  which  the  order  is  reversed,  as,  in  a  sense,  the 
Air  or  Atmosphere  is  Alove  Man's  position  in  Nature,  while  it  is  yet  beneath 
him  along  with  the  Earth,  also. 

2.  Except  for  the  reserve  which  I  wish  to  impose  upon  myself  in  respect  to 
the  utterance  of  mere  Opinions  or  Articles  of  Faith  in  a  Preliminary  Scientific 
Basis,  I  should  speak  here  more  specifically  of  the  possible  and  probable  return 
of  Individual  Spirits  into  the  Earth-Life  during  the  present  and  coming  Crisis ; 
of  the  higher  Spiritualization  of  those  who  will  remain  in  the  body ;  and  of 
the  germination  from  these  two  sources  of  a  New  and  Superior— that  is  to  say, 
of  the  Normal — Humanity,  on  the  Planet.  I  will  only  so  far  transgress  the  limits 
of  Formal  Scientism,  as  to  say,  that  some  have  died  whom  I  should  not  be  sur- 
prised to  greet  again  in  material  bodies  of  a  superior  mould ;  and  that,  as  for 
those  now  here,  I  believe  Death  is  not  (practically)  the  perpetual  necessity  it  is 


308  AT^^ALOGL^ES   OF  TEAK^SCENDETfTALISM.  [On.  IV. 

435.  Transcendentalism  in  "  The  Psychological  Conception" 
of  Philosophy  echoes  to  and  Repeats  Idealism  in  "The  Cos- 
mical  Conception  ;"  and  Experientialism  repeats  in  like  man- 
ner Materialism,  c.  1.    All  the  other  forms  of  the  Cosmical 


supposed  to  be.  For  those, — few,  it  may  be,  who  shall  be  willing  to  come  into 
the  Knowledge  of  All  Truth,  and  to  serve  it  with  unswerving  fidelity  and  devotion 
and  the  full  consecration  of  all  they  have  and  are,  in  this  Crisis- Age  of  the  WorlVs 
Destiny,  I  helieve,  that  the  curse  of  death  may  he  averted ;  such  exemption  begin- 
ning from  the  time  when  the  requisite  material  and  spiritual  comlitions  can  te 
combined  at  a  focus  of  trus  Social  Organization.  Nor  is  this  opinion,  notwith- 
standing I  have  chosen  to  offer  it  in  that  form,  a  mere  opinion,  unsustained  by 
the  inferences  of  Science.  These  I  am  unable  at  present,  however,  for  lack  of 
space,  to  expound.  The  subject  will  come  up  again,  from  time  to  time,  in  my 
subsequent  writings,  as  a  part  of  the  Gospel  of  this  Hour. 

3.  To  facilitate  the  discussion  of  this  subject,  I  have  adopted  a  few  techni- 
calities, which  may  be  introduced  here.  The  Surviving  Film  or  Ghost  after  any 
death  of  the  External  Gross  Body,  whether  of  a  Man,  of  an  Idea  on  Entering 
the  Mind,  or  of  Any  Thing  else  Analogous,  I  denominate  a  Perststei^t  Remain- 
der. Assuming,  then,  the  possibility  that  this  Film  should  re-assume  to  itself 
a  new  accession  of  more  solid  materials,  and  so  recover  a  Body,  this  process*  of 
virtual  Resurrection  I  denominate  The  Rehabilitation  of  Persistent  Re- 
mainders. 

4.  The  suggestion  of  such  a  Change  in  Human  Destiny  arouses  at  once  a 
thousand  diflBculties  and  objections,  Physiological,  Psychological  and  Ana- 
logical, and  may  seem  doubtless  to  be  the  very  weakness  of  credulity.  I  con- 
tent myself  for  the  present  with  having  propounded  the  subject.  There  will 
be  ample  time  and  occasion  hereafter  for  considering  the  objections. 

5.  Mr.  Hewitt,  a  gentleman  subsequently  mentioned  in  connection  with  ideas 
supposed  to  be  derived  from  the  Spirits  (c.  1,  t.  453),  has  been  earnestly  pre- 
dicting for  several  years  a  "Great  Crisis"  in  the  affairs  of  this  world,  to 
occur  near  to  this  time  ;  to  extend  from  Man  to  the  Physical  Constitution  of 
the  Planet ;  annealing  it,  as  it  were,  and  changing  essentially  the  character  of 
the  Earth  itself,  its  Soils  and  Atmospheres,  and  fitting  it  to  be  the  residence  of 
a  higher  or  more  Spiritualized  Order  of  Beings ;  while  at  the  same  time  the 
change  is  to  be  fatal  to  the  inferior  orders  of  animals  and  men.  Fourier  be- 
lieved in  the  early  happening  of  New  Creations  on  the  Planet,  to  occur  just 
when  the  World  of  Men  should  commence  definitively  the  Reign  of  Harmony. 
Cantagrel  announces  that  the  World  is  organizing,  in  Humanity,  a  World-Soul, 
which  is,  when  organized,  to  assume  the  same  full  control  over  the  Earth-Ball 
itself  which  the  Individual  Man  wields  over  his  Body.  Analogy  seems  indeed 
to  point  to  Synchronous  changes  in  the  Subjective  and  the  Objective  World.  In 
accordance  with  the  General  Principle  of  Universology  upon  the  subject,  these 
impressions,  becoming  so  prevalent,  mean  something ;  how  literally  they  are 
destined  to  be  fulfilled  it  is  unnecessary  now  to  attempt  to  prognosticate. 

Comnientari/  t,  435.  1.  The  Analogies  here  adduced,  both  Psychological 


Ch.  IV.]  THE  OlS^TOLOGICAL  FAITH.  309 

Conception  have,   likewise,  echoes  to  themselves  here;    Tbnt 
space  forbids  any  farther  expansion  of  the  subject. 

436.  We  pass  now  to  the  consideration  of  "  The  0:n-tologi- 
CAL  Faith."  Here,  as  in  the  preceding  case,  the  sphere  of  our 
observation  must  be  greatly  enlarged.  By  Ontological  Faith, 
(1 . 0)  3"^,  in  Philosophy,  opposed,  as  the  Lowest,  to  Anthro- 
pology, (1.2)  3'"^,  in  Science,  as  the  Highest  Domain,  is  now  to 
be  understood  far  more  than  has  heretofore  been  intended  in 
Philosophy  ;  far  more  than  Faith  in  respect  to  The  Absolute, 
transcendentally  conceived  of,  as  the  Substrate  of  Being. 
Placing  our  backs  against  this  dead  Limit  of  Mental  Impossi- 
bility,— ^whether  as  the  iN'oumenon  of  Philosophy,  or  The 
Unrevealed  God  of  Theology, — in  either  case  the  Great  Un- 
known,— with  the  tacit  acceptance  that  we  yield  to  our  own 
Identity  and  Self-Consciousness  ;  with  the  implicit  Faith  and 
Trust  which  men  give  to  Foundations  and  Backgrounds ; 
affirming,  cherishing,  and  relying  upon,  while  yet  ceasing 
mainly  to  regard  them,  we  direct  our  vital  and  worMng  Faith 
outwardly  and  forward  upon  Husiakity  and  The  Futuee  of 
the  Eace  heee  on  Eaeth.  We  turn  our  faces  westward ; 
no  longer  to  the  East.  Our  faith  is  in  the  Possibilities  of 
Accomplishment.  We  worship  God  as  revealed,  and  to  he 
revealed,  in  his  Woeks  ;  as  incarnated,  and  to  he  incarnated^ 
IN  ]Man.  We  open  our  eyes  upon  the  light  at  the  same  in- 
stant that  our  lungs  are  filled.  AYe  find  ourselves  in  a  New 
World.  We  venture  to  begin  to  say,  within  definite  limits, 
**I  know,"  in  the  place  of  "O^dZo,"  the  fitting  utterance  of 
the  Preparatory  or  Incipient  Career  of  Mankind  (t.  20). 


and  Physiological,  are  only  jDroximately  correct.  I  present  them  for  the  present 
as  they  will  be  most  popularly  and  readily  understood.  The  real  nature  of  the 
relations  involved  is  more  complex,  and  must  await  a  more  detailed  and  exact 
exposition  elsewhere.  The  double  action  of  the  two  Hemispheres  of  the  Brain 
is  involved.  The  first  apparent  relationship  of  the  two  Worlds,  as  to  relative 
Superiority  and  Inferiority,  and  Male  and  Female  Function,  will  be  subject  to 
various  modifications,  partial  reversals,  and  other  adjustments,  which  it  is 
impracticable  to  introduce  now. 


310  NEW   CATHOLIC   CREED.  [Ch.  IV. 

437.  And  yet,  we  too  have  our  Creed.  We  "believe  in  All 
that  has  ever  been  believed  in^  in  the  Past;  revised,  clarified, 
systematized,  by  the  Light  of  Knowledge  ;  and  we  add  to  this 
the  whole  immense  Chapter  of  Possibilities,  Capabilities,  and 
necessary  Actualities  in  the  Future,  already  irradiated  and 
made  glorious  by  the  prophetic  endowment  of  Science.  The 
Conduct  of  All  Humanity  in  the  Infinite  Ages  hereafter  is  the 
Arena  of  our  Faith.  The  whole  of  what  has  been  and  is, 
together  with  the  Teleological  l^ecessity,  and  the  Eealizations 
to  ensue,  are  The  Absolute  of  Integralism.  Ethics,  Politics, 
and  Sociology  loom  up  in  this  Domain ;  Religion  translated 
into  Life ;  the  Millenniurti  inaugurated  through  Science;  the 
Solidarity  and  Coherence  of  the  Universe  in  Space,  and  its 
unbroken  Cois'tiis'uity  of  Dependence  in  Time,  mndicated  and 
clearly  comprehended,  c.  1,  2, 

438.  We  arrive  at  this  immense  Subject,  only,  for  the 
present,  to  dismiss  it.  It  is  that  for  which  the  whole  of  this 
treatise  is,  in  a  sense,  merely  an  Introduction ;  but  it  is  too 
extensive  to  admit  of  furnishing  more  than  its  Prime  Divisions 
in  this  already  overcrowded  chapter.  It  covers  the  ground, 
and  more  than  the  ground  intended  by  Hegel  by  the  term 
' '  Mind ' '  —after  ' '  Logic ' '  and  ' '  Nature, ' '  —coupled  with  aU 


Commentary  t,  437 »  1.  The  j^rolonged  and  agonizing  Struggle  after  a 
merely  sentimental  and  ideal  Unity  with  God,  which  has  been  the  life  of  the 
Religious  World  in  the  Past,  must  mrtually  cease,  for  all  Progressed  and  Supe- 
rior Natures,  at  some  time;  and  when  so  appropriately  as  at  the  instant  when 
the  identically  parallel  Struggle  of  the  Scientific  World  after  Unity  of  Law  and 
System  in  the  Universe  comes  to  an  end,  through  the  discovery  and  realization,  for 
those  who  are  prepared  to  understand  it,  of  more  than  all  that  was  consciously 
hoped  for  ?  While  the  struggle  exists,  it  is  the  confession,  in  either  case,  that  no 
such  Unity  has  been  as  yet  attained  to.  When  Unity  with  God  is  reached  and 
realized  in  the  sense  that  the  Soul  rests  in  it  as  calmly  as  in  its  own  Self- 
conscious  Existence,  the  Manifestation  of  Effort  in  that  direction  will  terminate. 
Men  will  pray  less ;  but  they  will  labor  more  earnestly,  as  well  as  more  intelli- 
gently, to  actualize  divine  purposes  or  ends,  in  all  Spheres ;  to  inaugurate  and 
maintain  the  high  and  completed  forms  of  life, — material,  moral,  and  social. 
Prayer,  or  the  petitions  of  helplessness,  pertain,  in  preponderance,  to  the  In- 
fantoid,  and  earnest  labor,  in  preponderance  to  the  Adultoid  Age  of  Develop- 


Ch.  ^V.] 


311 


that  Fourier  means  by  ''The  Social  Destiny  of  Man."  The 
following  Table,  exhibiting  the  ]N"atiiral  Affinities  of  the  fii-st 
branchings  of  Ontological  Faith  with  the  Several  Drifts  of 
Pneumato-Cosmical  Development  previously  sketched,  must 
conclude  the  Subject ; — 


T-A.BLIC     31 


Ontological  Faith  (1 .  0)  Z"^. 

3.  The    Integeal    Ontological 
Faith. 

3.  The   Universological'  Ontolo- 
gical Faith. 

1.  The    Theologica-Mbtaphysical 
Ontological  Faith. 

(1 .  0)  Z'^)  Z'\ 

a.  0)3^^)1"*. 


Pneumato-Comwlogy  (1.0)  (2°'*). 

Ulterior  Reaction.    Z'^  Drift. 
Final  External  Order. 

Reyersal,  2"<i-'-y  Drift.    "Final 
Judgment  in  Spirit-World." 

Pbimitiye  Drift.  The  Old  Hea- 
vens and  Hells  (and  Earth). 

(1.0)2-M3^0. 
(1.0)2'^M2''^). 
(1 .  0)  2'^'^  (P). 


439.  We  pass  now  to  the  consideration  of  Ontology  itself, 
the  Science  which  discriminates  The  Absolute,  The  Infustite, 
and  The  Ecstatic.  This  is  not  the  basilar  Antithesis  of  Anthro- 


ment.  Some  Ages,  some  Nations,  and  some  Individuals  are  "below^  others  are 
upon  a  level  with,  and  others  again  are,  or  will  be,  above,  the  felt  necessity,  for 
instituted  or  habitual  prayer,  as  an  expresssion  of  the  Soul's  want. 

2.  With  the  averment  in  the  preceding  Paragraph  boldly  made,  I  neverthe- 
less accept  most  heartily  the  sentiment  contained  in  the  following  Extract  from 
one  of  the  most  pious  and  devoted  of  authors :  "  Therefore  let  not  the  man  who 
is  so  far  mentalized  that  he  catches  these  correlations  [between  the  Spiritual 
and  the  Physical  Nature  of  things]  with  less  difficulty  of  analysis  and  syn- 
thesis, heedlessly  destroy  the  useful  forms  by  which  his  younger  brother  is 
ascending  to  the  Light  and  Love  and  Actuation  of  the  higher  moral  Life. 
They  are  the  ladder  by  which  he  himself  has  ascended,  yea,  and  has  yet  to 
ascend— only  in  other  and  higher  forms."  (1). 


(1)  The  Living  Forces  of  the  Universe— Geo.  "W.  Thompson ;  p. 


313  GET^ERALITY  UlS^ISMAL ;   SPECIALITY  DUISMAL.       [On.  IV. 

pologj  (1.2)  3**^  the  Crowning  Science  of  Specialogy  ;  that  is, 
as  we  have  just  seen,  The  Ontological  Faith  (l.G)  3''*.  It  is, 
on  the  contrary,  in  a  sense,  the  still  more  basilar  Antithesis  of 
the,  in  a  sense,  still  more  crowning  department  of  Echosophy 
which  we  now  know  as  Generalogy  or  Natural  Philosophy. 
It  is  therefore  ax>,  as  contrasted  with  ±.  This  is,  however, 
pre-eminently  the  Supreme  Department  of  N'aturo-Metaphysic  ; 
while  it  is  Unismal,  as  contrasted  with  Speculology  (1.0), 
which  is  Duismal ;  and  while,  in  the  Echosophismus,  on  the 
contrary,  it  is  Specialogy,  Duismal,  which,  on  the  whole,  pre- 
dominates over  Generalogy,  which  is  Unismal ;  for,  hy  a  cer- 
tain Loyalty  to  the  Dominant  Principle  of  each  Domain^  it 
is  that  which  Accords  with  UinTY  which  takes  the  lead  in 
Philosophy^  as  it  is  that  which  Accords  with  Duality 
which  does  so  in  Science,  Philosophy  is  Generalizing^  and 
Science  Specializing,  Geisterality  Iby  its  drift  towards 
Totality  or  Wholeness^  is  Unismal, — ^inasmuch  as  the  Integer 
(or  Whole)  is  a  Unit ;  and  Speciality,  by  its  drift  towards 
Partism,  and  thence  to  Particulism^  (Little-,  or  Least-Part- 
ism),  is  Duismal. 

440.  It  should  be  observed,  in  explanation  of  the  preceding 
paragraph,  that  the  Clefs  which  consist  of  other  signs  than 
the  Arabic  Figures,  as  ±,  etc.,  are  merely  substitutes  ;  and 
that  the  same  Branches  of  Knowledge  might,  with  a  little  less 
of  abridgment  merely,  have  been  notated,  by  a  different  Ad- 
justment, by  the  aid  of  Numbers  alone  ;  thus,  (1.2)  1,  in  the 
place  of  ±  ;  (1.2)  2  in  the  place  of  1.2,  etc.  It  is  in  this 
sense  that  ±  and  ax)  are  Unismal ;  1 . 2  and  1 . 0  Duismal,  etc. 

441.  Let  us  recur,  in  the  first  instance,  more  specifically 
to  Natural  Philosophy  (±) ;  first,  to  indicate  its  primary  Divi- 
sions, and  then  to  compare  it  with  the  subject  now  to  be 
brought  under  consideration ;  for  while  as  a  Generalization  of 
Echosophy,  it  belongs  with  Science  ;  yet  by  its  character  of 
Generality^  it  is  still  a  Philosophy^  and  is,  better  considered, 
in  its  details,  at  this  point.     A  few  Paragraphs  must  sufiice. 


Ch.  IV.]  GENEKALOGICAL  AISTALOGY.  313 

It  subdivides  primarily,  with  reference  to  the  Twofold  Nega- 
tive Continent  of  Being — Space  and  Time.  Comte  has  fallen 
upon  this  ground  of  distribution.  It  has  furnished  to  him 
the  difference  between  the  Static  and  the  Dynamic  (or  Motic) 
portions  of  his  Philosophy — or  between  the  Theoretical  and 
the  Practical  halves  of  the  Subject,  ±1.2,  and  ±1'*.2°^  The 
±  then  subdivides  into  the  +,  which  is  the  Major  Aspect  of 
the  Static-and-Motio  Aspect,  and  is  "The  Objective  Method" 
of  Comte ;  the  — ,  which  is  the  Minor  Aspect,  "  The  Subjec- 
tive Method,"  and  the  =,  which  may  be  assumed  as  the 
Generalized  Analogy  between  the  Objective  and  Subjective 
Methods,  from  the  similarity  of  Law  empirically  observed  as 
existing  between  them.  (t.  443,  444). 

442.  The  +  and  —  signs  combined  with  the  Number- Clefs, 
as  +1.,  —  1,  etc.,  denote  that  practical  blending  of  Gen- 
eralogical  and  Specialogical  Considerations  which  almost  al- 
ways occurs  in  the  treatment  of  any  of  the  Sciences.  Naturo- 
Metaphysical  Principles,  (1  ;  0),  also  glide,  unobserved,  into 
the  treatment  of  subjects  professedly  scientific — a  fact  sig- 
nalized, exposed,  and  much  inveighed  against  by  the  author 
of  Positivism. 

443.  In  respect  to  the  Generalized  Analogy  between  the 
Objective  and  the  Subjective  Methods  in  Natural  Philosophy, 
(the  Study  of  the  Universe  from  the  World  to  Man,  and  from 
Man  to  the  World,  respectively),  which  Generalized  Analogy 
is  the  Central  and  Unifying  Domain  of  Generalogy,  Comte, 
who  has,  as  it  were,  created  this  whole  Science  or  Philosophy 
±,  commenced  before  his  death  a  Third  Great  Elaboration 
which  was  in  part  to  cover  this  precise  ground,  though  not  so 
definitely  as  it  might  have  been  made  to  do.  This  final 
work  he  denominated  The  Subjective  Synthesis^  and  defined 
it  as  TTie  Universal  System  of  Conceptions  proper  to  the 
Normal  State  of  Humanity,  These  were,  of  course,  deduced 
A  Posteriori,  and  stand  accordingly  contrasted  with  The  Uni- 
versal System  of  the  Necessary  and  Universal  Conceptions 

28 


814  A  PRIOEI  AND   A  POSTERIORI.  [Cii.  IV. 

of  the  Human  Mind,  to  determine  whicli,  by  A  Priori  investi- 
gation, has  been  the  perpetual  effort  of  Philosophy  properly 
so  called,  1  ;  0. 

444.  More  strictly  speaking,  both  ISTaturo-Metaphysic,  1 ;  0, 
and  Natural  Philosophy,  ± ,  have  each  an  A  Priori  and  an 
A  Posteriori,  Let  A  Priori  Method  be  symbolized  by  a  Pro- 
cedure downward  from  the  Head  to  the  Trunk  and  Feet  of  the 
Human  Body ;  and  A  Posteriori  Method  by  the  opposite 
Procedure,  upward  from  the  Feet  to  the  Head.  The  Method 
of  the  Metaphysician  is  The  A  Priori  Procedure  first,  fol- 
lowed by  a  Reversed  Procedure  dependent  upon  it,  which,  in 
respect  to  order,  is  then  A  Posteriori  ;  while  the  Method  of  the 
Positivist  or  Natural  Philosopher  is  The  A  Posteriori  Procedure 
FIRST,  followed  by  a  Reversed  Procedure  dependent  upon  it, 
which,  in  respect  to  Order,  is  then  A  Priori.  But  in  the  matter 
of  the  Metaphysics,  the  two  Drifts  are  not  so  distinctly  pro- 
nounced. It  is  only  in  the  case  of  Fichte  and  Hegel  that  the 
effort  to  return  from  the  External  World  to  the  First  Prin- 
ciples sought  to  be  established  in  the  Metaphysic  is  formally 
made.  In  the  Great  Mass  of  Metaphysical  Philosophy,  the 
whole  Procedure  is  A  Priori,  and 'from  The  Absolute  to  The 
Infinite,  or  from  Absolute  Unity  (Unism),  to  Absolute  Va- 
riety or  Multifariousness  (Duism)  (a.  25,  t.  267),  as  will 
elsewhere  be  shown.  At  a  central  point  in  this  career, 
analogous  with  the  locality  of  the  Genitals  in  the  Individual 
Human  Body,  occurs  the  Conjunctional  Effect  and  Manifesta- 
tion of  the  Principle  which  I  denominate  Ecstaticism,  as  the 
Third  Term  between  The  Absolute  and  the  Infinite.  Finally, 
it  should  be  observed,  in  passing,  that  the  Soieitto-Philo- 
80PHY  of  Universology  and  Integralism  is  the  Identification, 
by  a  Closer  Analysis  and  Comparison,  of  the  Universal  Prin- 
ciples of  the  Metaphysician  and  of  the  Positivist,  respec- 
tively ;  and  of  the  logical  bases  of  A  Priori  and  A  Posteriori 
Methods,  universally. 

445.  The  striking  and  appropriate  motto  of  this  last  great 


Ch.  IV.]  THE  SUBJECTIVE  SYI^THESIS   OF  COMTE.  315 

work  of  M.  Comte — The  Subjective  Syntliesis — is  this :  Indue- 
tion  conducting  to  Deduction  for  the  Sake  of  Construction; 
(Induire  pour  deduire  a  fin  de  construire).  The  work  was 
planned  to  consist  of  three  Parts  (in  four  Volumes).  These 
Parts  were  to  have  been,  1.  The  System  of  Positive  Logic; 
2.  The  System  of  Positive  Morals ;  and,  3.  The  System  of 
Positive  Industry,  Of  these  Parts,  the  great  author,  ' '  founder 
of  Positivism  and  of  the  Religion  of  Humanity,"  only  lived  to 
complete  the  first.  The  Positive  System  of  Logic.  His  disci- 
ples in  France  propose,  it  is  understood,  to  endeavor  to  com- 
plete the  two  remaining  Parts,  as  well  as  may  be  done,  from 
the  indications  and  the  spirit  of  his  other  works,  and  from  their 
own  understanding  of  the  subjects  involved.  The  meaning 
which  he  attaches  to  the  term  Logic  is,  of  course,  quite  distinct 
from  both  Logic  in  its  ordinary  Scholastic  Sense,  (Catalogic), 
and  Logic  in  the  now  well-known  Universal  Sense,  as  the 
Equivalent  of  Metaphysic,  according  to  Hegel ;  and  equally 
different  from  the  Special  Scientific  Analogic  which  is  pre- 
dominantly meant  in  the  present  work  by  this  latter  term.  It 
is,  on  the  contrary,  what  I  have  denominated  it.  Generalized 
Analogic^  or  the  Appropriate  (Logic  as  Universal  Conceptions, 
and  the)  Analogic  of  Generalogy,  which  is  the  Generalized 
and  somewhat  Indeterminate  Aspect  of  Echosophy.  With  the 
*' Universal"  Principles,  (as  the  Three  Laws  of  Physics,  ex- 
tended to  Sociology,  in  the  Politique  Positive)^  abstracted,  and 
dealt  with  in  their  rigorously  Analogical  aspect,  it  would  have 
constituted  the  real  Nexus  between  his  two  former  works. 

446.  Such  is  then  the  threefold  Subdivision  of  Echosophic 
Generalization:  1.  The  Objective  Method — 'W orld-to-Man ; — 
Trunlc-to-Head ;  2.  The  Subjective  Method — Man-to-  World; 
— Head-to- TrunTc  ;  and,  3.  The  Connecting  Logic  of  the  former 
two,  "The  Subjective,"  properly  the  Intervening,  Synthesis; 
The  Intermediation  between  Man  and  World,  as  Logical 
Nexus  /—by  Analogy,  The  Neck  of  the  Individual  Human 
Body,    The  Head,  formerly  presented  as  the  type  of  Intelli- 


316  THE  ABSOLUTE  AND  THE  INFINITE.  [Ch.  IV. 

gence  (Dia.  2,  t.  41) ;  and  then  as  that  of  Heaven  (t.  408),  re- 
appears here  as  the  Analogue  of  Man,  the  Sicbjeci  of  Intelli- 
gence, and  the  Superior  or  Celestial  Product  of  Being.  The 
Neck,  previously  spoken  of  as  the  Analogue  of  the  Inter- 
mediate >^^V^Y- World  between  the  Head  (Heaven)  Anthro- 
poid, and  the  Trunk  (Earth  and  Hell)  Cosmoid,  was  so,  espe- 
cially in  respect  to  the  Throat  as  Breathing  and  Swallowing 
Apparatus,  representative  of  the  Viscera  (t.  408) ;  here,  it  is 
so  mainly  in  respect  to  the  bony  framework  of  the  Cervix, 
representative  of  the  entire  skeleton,  the  more  complete  Ana- 
logue of  Generalized  Logic  (t.    445). 

447.  Echoing  to  these  Subdivisions  is  then  the  threefold 
Subdivision  of  Ontology  above  alluded  to.  Herein,  as  seen 
by  Tab.  No.  32  are,  1.  Absolutology,  which  is  Objective,  or 
related  to  the  Universe  as  apart  from  God,  and  is  hence  Philo- 
sophical or  Metaphysical,  as  contrasted  with  Theology ;  and 
2.  Infinitology,  which  is  Subjective  and  Spiritual,  and  hence 
Theological,  or  associated  especially  with  the  Supreme  Being. 
God  is  recognized  at  once,  both  in  Theological  and  common 
phrase,  as  meant  by  The  Infinite  ;  while  the  phrase,  The  Abso- 
lute, carries  the  thought  over,  just  as  naturally,  to  Metaphysics. 

448.  The  Absolute  x>  of  Naturo-Metaphysic  echoes  therefore 
to  Objective  Generalogy  +,  The  Universe  to  the  World  ;  and 
the  Infinite  a  to  Subjective  Generalogy — ,  or  God  to  Man.  In- 
termediate and  3'*^,  is  oc,  The  Ecstatic,  echoing  to  =  ;  or  the 
Intermediation  and  Conjunction  of  The  Infinite  and  The 
Absolute, — or  of  God  and  The  Universe,  or  of  Man  as  God  and 
of  Woman  as  the  Universe  (or  World),  (t.  1065), — echoing  to 
The  Intermediation  and  Conjunction  of  Man  as  the  Subjective 
World,  to  the  Immediate  Objective  World  as  his  Medium  of 
Surroundings  and  Support  or  as  the  Matrix  which  contains 
him.  So,  finally,  by  a  similar  Analogy,  the  Genitalia  connect- 
ing the  two  Sexes,  echo  to  the  Throat  and  Neck  connecting  the 
Head  (Analogue  again  of  Man)  with  the  Trunk  (Analogue  of 
Woman)  within  the  Individual  Body,  (t  408).     I  have  shown 


Ch.  IV.]   COMTE'S  riEST,  SECOND,  AND  THIRD  PHILOSOPHIES.    317 

elsewliere  (1)  that  in  tlie  Neck  and  Throat  are  repeated  all  the 
Organs  of  Sexuality  less  specifieally,  and  with  a  lower  ecstasy 
of  function;  and  that  Eating  and  Conversation,  or  Speak- 
ing and  Hearing,  are  both  analogous  functions  with  Coition. 
c.  1-7. 

449.  The  following  extract  from  the  Subjective  Synthesis  of 
Comte  requires  a  word  of  Comment  to  bring  it  into  harmony 
with  what  has  here  been  said ;  "  We  ought  normally  to  regard 
The  First  Philosophy  and  the  Third  Philosophy  as  the  Neces- 
sary Types  [Analogues]  of  Abstractness  and  Concreteness 
[respectively] ;  the  former  concerning  the  Entirety  of  Pheno- 
mena, and  the  latter  concerning  the  Totality  of  Beings.  Con- 
nected with  both,  so  as  to  institute  a  Unity  between  them,  Tlie 
Second  Philosophy  participates  simultaneously  in  their  respec- 
tive characters,  the  combination  of  which  forms  its  own, 
according  to  the  proportionate  degrees  of  Proximity."  (2). 

450.  It  might  be  supposed  here  that  by  ''First  Philoso- 
phy" is  meant  the  same  as  by  "  Objective  Method"  (t.  36) ; 
by    "TMrd    Philosophy,"    the  same   as    by    "Subjective 


Commentary  t,  448.  1.  It  would  appear  from  these  Analogies  that 
Religion,  associated  with  God  and  Theology,  is  Masculine  (The  Male  in  the  Con- 
junction), and  that  Philosophy,  associated  with  The  Universe  and  Metaphysics,  is 
Feminine  (The  Female  in  the  Conjunction).  So  they  are  by  Repetitive  Ana- 
logy (t.  31)  ;  but  tendentially  it  is  the  Opposite.  It  is  the  Male  Type  of  Mind 
which  devotes  itself  to  Philosophy  for  the  reason  that  it  is  intrinsically  Feminine, 
and  it  is  the  Female  Tjrpe  of  Mind  which  devotes  itself  to  Religion,  because  it 
is  intrinsically  Masculine.  In  Manifestation,  the  case  is  therefore  reversed,  and 
Philosophy  appears  as  Masculine,  and  Religion  as  Feminine. 

2.  But  both  the  Philosophy  and  the  Religion  of  the  Past  are  merely  Sub- 
divisions of  the  Naturismus;  and,  hence,  as  a  wlwle,  Feminoid  and  Infantoid 
(c.  24,  t.  136),  as  contrasted  with  the  Scientismus,  and  with  Sciento-Philo- 
sophy — Masculoid.  Instead  of  two  Individuals  of  the  Opposite  Sex  we  have 
before  us  really,  therefore,  analogically,  the  two  Side-halves  of  the  Individual 
Female  Body  enacting  the  part  of,  or  echoing  to,  Separate  Individuals— Male 
and  Female.  The  Left  Side, —  Tlie  Heart,  Affection  (t.  42)  stands  now  for 
Religion,  and  the  Right  Side, — Ahstractness,  Rectification,  Law — terminating  in 


(1)  Analogical  Anatomy  of  the  Head  and  Trunk.  (2)  Synt^se  Subjective,  Vol.  I.  p.  £54. 


I 


318  IMMUTABILITY  OF  LAW,   AKD  GRAVITATIOI^".        [Ch.  IV. 

Method"  (t  36) ;  and  hj  "Second  Philosophy,"  the  same  as  by 
the  Nexus  between  these  two,  above  alluded  to,  and  now  under 
consideration.  Such  is  not,  however,  the  author's  meaning, 
but,  as  he  explains  elsewhere  (1),  by  First  Philosophy,  he 
means  a  Body  of  "Universal"  Abstract  Principles  which  he 
has  discovered  (empirically)  or  adopted  and  codified,  fifteen  in 
number,  their  Type  being  The  Immutability  of  Law  ;  by 
Second  Philosophy,  he  means  another  Series  of  Principles, 
less  comprehensive  and  more  numerous  ;  General,  merely,  in- 
stead of  Universal ;  but  still  Abstract,  the  type  of  which  is 
GrRAViTATiON ;  and  by  Third  Philosophy  he  means  the 
Generalization  of  Concrete  Science,  in  which  he  is  unable  to 
present  either  Universal  or  General  Laws — the  Laws  therein 
being  Special  or  Particular.  The  consideration  of  these 
Classes  of  Laws  will  be  resumed  elsewhere  (t.  455). 

451.  The  above  exposition  of  A  Priori  and  A  Posteriori 
Method  (t.  444)  exhibits  the  Human  Head  as  the  type  of  Man, 
and  the  Trunk-and-Limbs  as  the  type  of  the  "World  (446). 


Action  or  Practical  Philosophy,  stands  for  Naturo-Metaphysic.  These  cohere  at 
the  Median  Line,  but  are  sufficiently  cleft  fundamentally  to  admit  the  penetration 
and  disparting  access  of  the  true  Masculine  Principle  ;  that  of  thorough  Scientic 
Analysis  and  Research.  In  this  Congress  is  seated  the  inmost  of  all  Principles, 
the  Ecstaticism  of  Regenerative  Being;  the  Exquisiteness  of  Nascent  Life 
itself. 

3.  There  is  a  seeming  Contradiction  here  of  the  Analogues  previously  stated 
(t.  24),  where  Philosophy  is  made  to  echo  repetitively  to  Matter,  and  tendentially 
to  Mind,  while  Religion  is  the  Analogue  of  Movement  or  Action  (liere  assigned 
to  the  right  hand,  and  associated  with  Philosophy).  It  is,  however,  merely  a 
complexity  and  modification  in  the  higher  evolution.  The  Internal  Action, 
visceral,  is  still  the  Heart-beat,  associated  with  the  Left  Side,  and  so  with  Reli- 
gion ;  the  External  Action  signified  by  the  Right  Hand  is  associated,  first,  with 
Rectijimtion  (Lat.  Rectus,  the  Right  Hand),  the  Attribute  of  Science  (t.  519), 
and  then  with  Externality,  the  Attribute  of  Matter  (t.  86),  and  ultimately  with 
Practice — and  so  with  Philosophy,  as  related  in  turn  to  all  these. 

4.  The  Progeny  begotten  by  Scientism  upon  the  body  of  Naturism  is  the 
New  and  Resplendent  Naturism  of  Art,  or  the  regenerate  and  newborn  Uui- 


(1)  Synthestt  Subjective,  Vol.  I.  p.  14. 


Ch.  IV.]  comte's  scale  of  the  SCIElSrCES.  31Q 

The  entire  "body  of  the  Universe  resulting  from  the  combina- 
tion of  these  two  factors,  the  Founder  =0f  Positivism  then  finds 
subdivided  somewhat,  I  may  add,  as  Language  is  divided  into 
Parts  of  Speech,  into  Seven  ''Natural  Categories,"  the  do- 
mains of  the  Seven  Grand  Sciences  which  constitute  his 
Ascending  Scale  or  Hierarchy  of  the  Sciences.  These  I  have 
elsewhere  exhibited  in  Diagram  as  a  Pyramid,  and  they  will 
often  recur  for  consideration.  Their  najnes,  and  the  order  in 
which  they  arise,  are  the  following :  l.^,  Mathematics  (1.  The 
Calculus,  2.  Geometry,  3.  Mechanics)  ;  3.  Asteoi^^omt  ;  3. 
Physics  ;  4.  Chemistry  ;  5.  Biology  ;  6.  Sociology  ;  and, 
7.  Ethics  (La  Morale),  (t.  200). 

452.  I  shall  state  here  in  brief,  trusting  in  part  to  future 
exposition,  and  in  part  to  the  Obviousness  of  the  Analogies 
themselves,  when  stated,  in  what  manner  this  Grand  Distribu- 
tion of  the  Sciences  stands  related,  corporeally ;  that  is  to  say, 
with  the  Parts  and  Aspects  of  the  Human  Body.  The  Mathe- 
matics are  the  Analogue  of  the  Limbs  and  their  Conjunction 


verse,  predominating  in  Goodness,  Truth,  and  Beauty,  in  every  Sphere  of  Being. 
It  should  be  repeated,  that  we  are  authorized  by  a  Principle  of  our  Science 
(c.  38,  136)  to  identify  successive  Crisis-periods  found  in  the  Ordinary  Evolu- 
tion of  Events  in  Time,  as  if  they  were  one  and  the  same  event,  in  respect  to 
the  larger  Ideal  Evolution  (Spaceoid) ;  and  hence,  to  speak  of  the  Impending 
Crisis-Event  in  Human  Affairs,  sometimes  as  a  begetting,  sometimes  as  a  birth, 
sometimes  as  the  period  of  dentition,  and  sometimes  as  an  arriving  at  puberty 
or  adult  age.  It  is  the  Spirit  of  Decisive  and  Climacteric  Trajisition  which  ia 
meant. 

5.  Religion  becomes  identified  above  with  the  Left  Side  of  the  Body,  and  yet 
the  Left  Side  tendentially  with  The  Absolute  as  the  Basis  of  Philosophy.  This 
Absolute — Representative  of  Wholeness — is  the  Median  Line,  towards  which 
the  Left  Side  convolves ;  while  from  that  Line,  as  its  Base,  the  Right  Hand, 
outstretched,  withdraws  in  its  reach  after  delation  or  Something  other.  In  thi3 
manner  the  Left  Side  (Free  or  Left,  Lat.  Absolutus,  Free)  becomes  consociated 
with  The  Absolute,  and  the  Right  Hand  with  The  Relative  ;  the  Left  re- 
peating the  Back,  and  the  Right  the  Front  or  Face.  Absolutism  is  the  recog- 
nized characteristic  of  The  East,  or  of  Asia,  and  of  Antiquity;  and  Relativ- 
ism (or  Relativity,  the  Modern  Scientific  Spirit)  that  of  the  West,  or  of  Europe 
(and  America),  and  so  again  of  Modem  Times  and  the  Future. 


320  Al!q"ALOGUES  OF  THE  SAME  11^  THE  BODY.  [Cn.  IV. 

with  the  Body ;  thus  :  Arithmetic  of  the  Extremities,  the 
Fingers  and  Toes;  Algebra  of  the  Equation  of  the  Limbs 
and  Extremities  upon  the  two  Sides  of  the  Body;  the  Dif- 
ferential and  Integral  Calculus  of  the  Diverse  Branchiness  of 
the  Limbs  and  of  the  Integrative  Mass  of  the  Body,  respec- 
tively ;  repeating  Divergent  and  Convergent  Individual- 
ity as  Abstract  Principles  illustrated  in  Tab.  2,  t.  41 ;  and 
the  Calculus  of  Variations  of  the  Suppleness  and  Gesticula- 
tion of  the  Body.  The  Ten  Fingers  are  the  Basis  of  all  Count 
and  so,  as  it  were,  of  all  Number.  The  Figures,  representing 
Numbers,  are  called  Digits,  from  the  Latin  Digiti,  Fingers. 
Two-sided  Equality  is  the  basic  idea  of  Algebra,  of  Analogic, 
and  more  radically  of  All  Science  ;  Difference  and  Integration 
relate  to  the  Parts  and  the  Whole.  Geometry  is  the  Analogue 
of  the  Limbs,  as  such,  between  the  Trunk  and  the  Extremities, 


6.  The  grandly  conceived  Philosophy  of  Hoene  Wronski  attempts  to  inter- 
vene reconciliatively  between  these  two  Standing-points  and  Dritls.  He  is  the 
author  of  Messianism,  of  The  Absolute  Reform  of  Human  Knowledge^  and  of  other 
numerous  and  very  remarkable  works,  only  not  estimated  because  they  are  not 
extensively  known.  He  is  a  man  who,  like  Comte,  combines  an  extraordinary 
scientific  endowment  with  complete  devotion  to  the  ulterior  and  supreme  eleva- 
tion of  man,  while  more  imbued  with  the  spirit  of  the  older  religious  sentiment 
of  the  Christian  World.  He  has  put  forth,  as  the  Basis  of  his  system,  the  Con- 
ception that  the  Civilization  of  Asia,  Absolutoid  and  Intuitional  in  character, 
and  the  Civilization  of  Eurbpe,  Relativoid,  Skeptical,  and  Purely  Intellectual, 
have  come  to  a  dead  lock,  or  rather  to  a  total  divergency  in  their  several  careers 
of  mental  progress,  and  that  neither  is  now  competent  to  raise  the  world  to  a 
higher  plane  of  Development.  In  this  dilemma  he  appeals  to,  and  foresees,  the 
Providential  intervention  of  the  Sclavic  Nations,  as  a  New  People  lying,  geo- 
graphically, between  Asia  and  Europe,  having  as  yet  their  Philosophical  Con- 
ceptions to  evolve.  These  will  naturally  tend  to  partake  of  the  character  of  both 
the  other  systems,  while  yet,  as  he  believes,  to  rise  higher  than  either.  It  is 
this  Ideal  Mission  struggling  somewhat  blindly  to  realize  itself,  and  not  any 
merely  Political  strife  for  ascendency,  which  he  regards  as  the  meaning  of  Pan- 
sclavism.  He  too  (c.  1,  t.  430)  has  forgotten  America,  a  still  Newer  People  than 
the  Sclaves ;  and  has  not  seen  so  clearly  as  he  should  that  it  is  by  an  ultra- 
development  of  the  Pure  Intellect,  symbolized  by  the  still  farther  Western 
Longitude  of  this  Continent  that  the  race  will  begin  to  return  to  the  Absolute 
Convictions  and  Deep  Intuitions  of  the  East  and  the  Early  Ages ;  that,  in  fine, 
the  Cosmical  Wave  of  Emigration  and  of  Ideal  Evolution  is  destined  to  go 


Cn.  IV.J  HEAD  AND  BROW  ;  TEUI^K  AISTD  LIMPS.  321 

or  of  the  Extremities  as  Limbs.  The  Units  of  Measurement 
take  their  names  from  these  parts  of  the  body,  as  the  Ell  (cf. 
elbow),  the  Span  (or  reach  of  the  arms),  the  Foot,  Inch  (Fr. 
pouce,  THE  Thumb),  etc.  The  Limbs  are  the  Diametrids  of 
the  Body,  and  so,  analogous  with  the  Standards  and  Bases  of 
all  Geometrical  Construction  (c.  7, 1 43).  Finally,  Mechanics 
has  for  its  Analogue  the  Compagination  of  the  Parts  of  the 
Body  as  Parts  of  a  Machine,  or  the  Constituents  of  One  Total 
Mechanismus  moved  by  forces  from  the  Vital  Centres. 

453.  Astronomy  is  analogous  with  the  Whole  Body  exter- 
nally viewed.  The  Head  and  Brow,  in  another  sense  repre- 
senting Man  (Male),  now  represents  the  Sun  as  a  God  in 
Heaven,  a  Male  Figure ;  the  Trunk  then  represents  the  Mother- 
Earth,  and  is  also  representative  of  Woman  (t.  448).  c.  1-10. 


round  the  Globe,  rather  than  to  revert  or  become  stationary  at  any  middle  posi- 
tion. Still,  while  this  is  the  truth  of  the  subject,  in  preponderance,  as  I  think, 
I  recognize  that,  co-existently,  the  rising  wave  has  its  immense  refluxional  cur- 
rent, represented  by  the  Russian  Empire  and  the  other  Sclavic  people,  and  that 
there  is  hence  a  genuine  inspiration  in  the  Conception  of  Wronski.  The  Entente 
Cordiale  which  has  spontaneously  arisen  between  Russia,  the  Most  Absolutoid 
(Arbitrismal),  and  The  United  States,  the  Most  Relatoid  (or  Logicismal)  Na- 
tions of  Christendom,  may  have  in  it  an  occult  significance  the  grandeur  of 
which  the  Future  alone  can  develop.  Their  divergency  should  embrace,  as 
Pivot  of  Unity,  the  Pantarchal  or  Spiritual  Government,  Interventional,  Volun- 
tary, or  Self-authorized,  and  functionating  predominantly  in  the  discovery  and 
promulgation  of  Scien to-Philosophical,  and  -Political  Laws. 

7.  The  yawning  schism  heretofore  extant  between  Arbitrism  and  Logicism, 
the  Spirit  of  the  East  and  the  Spirit  of  the  West,  so  healed  intellectually,  or  in 
Principle,  as  it  now  tends  to  be  sympathetically  and  instinctively,  between  the  two 
Youngest  and  Greatest  of  Nations,  would  readily  be  healed  by  that  influence, 
and  other  co-operative  tendencies  between  the  Older  Branches  of  the  Planetary 
Commonwealth;  between  Asia  and  Europe;  and  between  the  Catholic  and 
Protestant  Factions  in  the  bosom  of  Europe  herself.  Let  Russia  and  America 
consent  and  unite  to  govern  by  the  Force  of  Ideas  demonstrating  the  Co-opera- 
tive Unity  and  Potency  of  Opposite  Principles  and  Systems,  subordinating  the 
ambition  of  merely  territorial  and  material  aggrandizement,  and  the  way  is 
broadly  open  to  the  disarming  of  Europe,  to  the  immense  and  rapid  develop- 
ment of  Industry  and  Learning,  to  the  Conquest  of  Prejudice  and  Selfishness 
in  the  World,  and  to  the  rapid  and  early  realization  of  all  high  ideals. 

Commetitary  t,  433,  1.  Simon  C.  Hewitt,  formerly  from  Boston,  now, 
I  believe,  residing  in  one  of  the  Western  States,  was  a  distinguished  pioneer  in 


332  ANALOGUES  OF  THE  SPECIAL  SCIENCES.  [Ch.  IV. 

Physics  corresponds  with,  and  echoes  to,  the  Aspects,  Reflects, 
Faces,  or  Facets  of  the  Body,  and  hence  to  its  Form  as  ab- 
stracted from  its  Substance ;  Chemistry  holds  the  same  rela- 
tion to  the  Substance  of  the  Body  abstracted  from  its  Form. 
Biology— consisting  of  Yegetalogy  and  Animalogy,— echoes 
to  the  Vegetative  and  Animal  Physiological  Systems  within 
the  Body,  respectively,— they  having  again  tlieir  Eespective 
Centres,  in  the  Tmnk  for  the  Vegetative,  and  in  the  Head  for 
the  Animal.  Sociology  corresponds  with  the  Separate  Guilds 
or  Local  Centres  and  Systems  dependent  on  them,  consociated 
in  the  Unity  and  Co-operative  Harmony  of  the  Whole  ;  from 
the  Grand  Nerve-  and  Blood-Centres  and  -Systems  down  to 
the  System  involved  in  the  Constitution  of  the  Single  Primi- 
tive Cell.  And,  finally.  Morals,  the  Science  of  Posture  rela- 
timly  to  others,  is  analogous  with  the  Abstract  Lines  of  Direc- 
tion which  regulate  the  Body  with  reference  to  its  Normal 
UprigJitness  of  Position,  and  its  Various  Inclinations  and 


the  Spiritist  Literature  and  Experiences  of  the  last  few  years,  and  connected  espe- 
cially with  that  branch  of  the  Movement  known  as  "  The  Practical  Spiritual- 
ists," of  whom  John  M.  Spear  has  been  the  leading  medium^ — a  sect  of  Spiritists 
strongly  tending  towards  Socialism.  Mr.  Hewitt  exhibited,  at  one  time,  the 
model  of  a  new  order  of  architecture  for  a  Unitary  Home,  the  plan  and  prin- 
ciples of  which  were,  as  he  claimed  and  doubtless  believed,  communicated  to 
him  through  impression,  by  the  Spirits.  The  Edifice  embodied  in  a  surprising 
degree  the  idea  of  the  Female  Body, — ^the  Home  regarded,  seemingly,  as  a 
Matrix  protecting  and  accommodating  its  inhabitants.  There  was  quite  ob- 
viously presented  in  the  architecture  a  woman  seated  upon  an  eminence.  The 
Outline  was  moulded  or  modified  artistically  so  as  to  differ  entirely  in  that 
respect  from  the  Temple  of  the  Sciences  ideally  suggested  in  this  work,  which 
deals  almost  exclusively  in  Straight  Lines  and  Severe  Angles ;  in  other  respects, 
however,  there  was  a  striking  resemblance,  (c.  5,  t.  434). 

2.  The  Dome  and  Parts  above  answered  to  the  Head ;  the  Entablature  to  the 
Neck,  and  the  Upper  Story  (of  three)  to  the  region  of  the  Breasts.  In  front  of 
this  upper  portion  of  the  Trunk  were  two  detached  balconies  artistically 
rounded  below  and  in  the  form  of  their  covering  above,  so  as  to  suggest  the 
MamrruB.  The  Wings  of  the  Edifice  answered  to  the  Arms,  as  the  wings  of 
birds  are  the  recognized  Homologues  of  the  Superior  or  Anterior  Extremities 
of  Mammals  however  modified.  The  middle  region  was  the  Abdomen  and  the 
Lower  Story  or  Basement  was  the  Pelvis.     The  Interior  Arrangements  of  the 


Ch.  IV.]       NEXUS  OF  THE  HEAD  AND  TEUNK.  323 

a 

Declinations.  It  should  be  added  tliat  Theology  has  for  its 
Analogue  the  Centering  Point  ahove  the  Head  to  which  the 
Unitary  Uprising  of  the  Body  conveys  or  points,  and  to  which 
it  defers, — or  such  other  Teleological  Point  as  may  prove  to 
be  most  commanding.  '^ 

454.  We  return  now  to  the  Consideration  of  the  nexus  be- 
tween the  Head  and  Trunk,  to  which  I  have  assigned  the 
Clef  =,  which  is  the  well-known  Sign  of  Algebraic  Equation. 
Now,  it  is  not  the  N"eck,  precisely,  as  nexus  between  Head  and 
Trunk,  but  the  Median  Line  down  the  Centre  of  the  Head  and 
Body,  the  nexus  between  the  two  Equal  Sides,  which  is  en- 
titled to  this  sign,  first  as  corresponding  with  Algebra  specifi- 
cally, and  secondly,  with  The  Algebraic  Spirit  of  Pure  Specu- 
lative Abstraction  pointed  out  by,  and  especially  distasteful 
to  Comte.  But,  in  the  Neck,  this  Equation  of  the  two  Sides  is 
brought  to  a  Species  of  Focalization.  It  is  there  that  the 
Nerve  Lines  from  One  Side  of  the  Head  cross  to  the  Opposite 


Apartments,  relatively  to  their  uses,  conformed  to  these  Analogies  in  a  more 
or  less  perfect  degree.  The  Roads  ascending  the  Eminence  on  either  side,  and 
converging  at  the  base  of  the  building,  indicated  in  vague  outline  the  Lower 
Extremities.  If  nature  is  immodest,  or  if  some  of  our  prevailing  ideas  regard 
as  immodest  what  she  does  not,  the  difficulty  must  be  compromised  as  it  best 
may.  Nature,  Science,  and  Art,  all  seem  combined  in  making  slight  account 
of  conventional  pruderies  of  all  sorts.  The  Figure  or  Symbol  of  the  Human 
Body  as  a  Temple  of  the  Soul,  or  a  Residence  for  Man,  is  not  new,  and  was 
boldly  employed  by  Jesus  in  one  of  his  contests  with  the  Jews.  "  Destroy  this 
Temple,^^  he  said,  "  and  in  three  days  I  will  raise  it  up."  (1).  *'  But  he  spake 
of  the  temple  of  his  body."  (2).  So,  in  the  Apocalypse,  both  Babylon,  the  Old 
and  Evil  City,  and  The  New  Jerusalem,  the  New  and  Beautiful  Home  of 
Humanity,  are  symbolized  under  the  form  of  a  Woman.  The  term  "  City  "  is 
there  used  for  a  Single  Complex  Edifice.  This  is  shown  by  the  cubic  form  of  the 
New  Jerusalem  which  is  precisely  applicable  to  the  single  residence,  with  its 
"  Many  Mansions,"  but  not  at  all  so  to  the  literal  City  as  an  aggregate  of 
houses,  (c.  54,  t.  193,  1015). 

3.  Without  further  observing  the  differences  between  the  two  models  (the 
Artistic  and  the  Scientic),  a  few  additional  remarks  are  in  place  upon  the  gen- 
eral Subject.     The  Neck  has  been  specified  in  the  Text  (t.  408)  as  the  region 


(1)  John  ii. :  19.  (2)  lb.,  v.  21. 


324  DECUSSATION.  [Cn.  IV. 

Side  of  the  Trunk,  and  so  inversely.  This  is  called  Decussa- 
tion ;  tying,  as  it  were,  the  two  sides  of  the  body  together. 
The  Figure  resulting  is  this : 

IDiaeram.     No.     8. 


This  denotes  a  new  Variety  of  Equation.  It  breaks  into  >  and 
<  which  are  the  remaining  Primitive  Signs  in  Mathematics, 
and  denote  indeterminately  declining  and  augmenting  Ratio. 
The  compound  figure  x  denotes  therefore  equation  between 
these  two  Varieties  of  Ratio.  It  is  a  special  Variety  of  the  Equa- 
tion more  generally  signified  by  =,  which  properly  denotes 
more  radically  the  Universalized  Conception  of  Equality,  as 


which  coincides  especially  with  the  Intermediate  /Sjp^n^- World.  The  Tliroat  in 
addition  to  the  Esophagous  contains  the  Trachea  or  Windpipe  (the  Wind-, 
or  Air-,  or  i5>rea^Mng-passage-way.  This  is  the  Stem  of  the  Lungs — the  Aerial 
or  Pneumatoid  region  of  the  Body  (t.  98).  This  region  extends  from  the 
Nostrils  to  the  Lungs,  and  includes  centrally  the  Throat.  But  in  this  same 
region  occurs,  in  striking  predominance.  The  Hairy  Development  of  the  body. 
The  Hair  of  the  Head  falls  over  and  conceals  the  back  of  the  Neck  ;  and  the 
Beard  of  the  Male  does  the  same,  in  front,  in  respect  to  the  Throat.  What  do 
these  facts  signify  ?  And  what  is  the  specific  Symbolism  of  the  Beard  conferred 
upon  one  of  the  Sexes  and  denied  to  the  other  ? 

4.  The  Hair  is  the  Analogue,  within  or  upon  the  body,  of  the  Shade  or  Sha- 
dow which  falls  backward  from  the  Person,  or  from  an  Edifice,  in  the  direction 
away  from  the  Light,  as  from  exposure  to  the  Sun,  for  instance.  In  the  Woman 
it  is  a  Vail  or  Symbol  of  Concealment  or  Retiracy,  and  is  significant  of  that 
characteristic  in  her.  Shade  implies  the  Radiation  of  Light,  inversely,  and  the 
Chevelure  (or  Head  of  Hair)  is,  to  use  a  bold  figure,  a  fasciculus  of  the  Bays  of 
Shadow  or  Darhness.  The  general  contrast  of  Light  and  Shade,  as  from  the  Ob- 
jective Sun,  affects  the  two  Sexes  equally,  except  that  the  Woman  is  immersed 
more  deeply  in  the  Shade,  of  which  she  is  more  predominantly  representative. 


Ch.  IV.]  THE  SKELETON  THE  ABSTEACT  MAN.  325 

lying  at  tlie  basis  of  Algebra,  Dialectic,  Analogic,  and  so  of 
Science  universally,  as  its  most  radical  Fnncijple,— pivoting 
on  the  Decussation  whicli  occurs,  as  it  were,  at  The  Punctum 
Vitce,  in  the  JSTeck.  (t.  1079). 

455.  The  so-called  Abstract  Principles,  The  Observational 
Generalizations  really,  which  constitute  Natural  Philosophy, 
or  Generalogy,  are  collectively  Analogous  with  the  Skeleton 
of  the  Human  Body,  as  will  be  shown  more  at  large  else- 
where. The  S/ieleton  of  the  Man  is  the  Abstract  Man  in 
this  proximate  sense,  though  still  Concrete.  (The  Purely 
Abstract  Human  Body,  the  Analogue  of  another  class  of  Ana- 
lytical and  Transcendental  Generalizations,  is  the  Body  as 
sketched  by  Schemative  Lines  in  Pure  Space  with  no  infilling 
whatsoever,  either  of  Flesh  or  Bone, — the  System  of  Typical 
Plans,  the  Ideal  Outlay  of  the  Body,  which  Logically  precedes 
it  in  Being).  The  Grand  Group  of  Universal  Abstract  Prin- 
ciples (in  this  Modified  Sense  of  Abstractness)  which  constitute 
the  "First  Philosophy"  of  Comte,  and  which  affect  all  the 
Sciences,  or  ''apply  equally  to  All  Classes  of  Phenomena,'^ ^ 
have  their  Analogue  in  the  Vertebral  Column  (or  The  Back- 


Both  have,  therefore,  Heads  of  Hair,  falling  in  the  same  general  direction,  such 
being  only  somewhat  more  distinctive  of  the  Female.  I  will  assume  here,  for 
the  present,  trusting  to  prove  it,  to  what  will  be  incidentally  adduced  else- 
where, that  the  prevalent  tendency  of  women  to  wearing  the  hair  long,  and  that 
of  men  to  wearing  it  short,  is  based  upon  true  instincts  in  the  several  natures  of 
the  two  Sexes,  except  a  temporary  reversal  in  transition  periods,  as  now  among 
"  the  Long-Haired  Reformers"  (Men),  and  "  the  Short-Haired  Women  Reform- 
ers," who  are  developing  in  themselves,  for  good  uses,  some  of  the  qualities  of 
the  opposite  sex.  I  will  assume,  upon  the  same  terms,  that  length  of  hair,  (as 
traditionally  in  the  case  of  Samson),  is  related  to,  and  coincident  with,  some 
variety  of  Strength,  physical,  or  mental,  or  both,  endosmosed  through  these  capil- 
lary tubes,  from  Nature  at  large ;  and  finally,  that  among  the  forces  so  sym- 
bolized and  aided  is  that  of  Native,  or  Sensational  Intuition,  a  faculty  of 
Knowing,  in  which  woman  is  superior  to  man  to  a  degree  which  compensates 
remarkably  for  the  superiority  of  the  man  in  Pure  Intellect,  the  penetrating 
power  of  abstruse  scientific  discovery,  now  about  to  be  signalized. 

5.  It  has  been  noticed  above  that  the  ordinary  Head  of  Hair  endows  equally 


328  BACK-BO]S^E,   PELYIS,   SKULL.  [Cn.  IV. 

Bone  proper).  Tliey  constitute,  in  other  words,  Tlie  Back- 
Bone  of  the  Total  Constitution  of  Being,  The  Pelvis  is  the 
Something-,  (Grround  or  Basis),  and  the  Skull  the  Nothing- 
Domain,  (the  Counter,  Negative,  or  Logical  Ground),  of  the 
Abstractismus,— they  two  comMning  to  represent  Space  (the 
Firmament  beneath  and  the  Arch  overhead),  hence  one  of 
the  Two  Abstract  and  Negative  Continents  of  Being.  The 
Concatenated  Yertebrse,  (Separate  Bones  of  the  Back),  of  the 
True  Vertebral  Column  are  then  the  Analogue  of  Time,  the 
remaining  one  of  these  Two  Abstract  Negative  Continents. 
The  Particular  or  Individual  Bones  of  this  Column,  in  addi- 
tion to  Periods  in  the  Succession  of  Time,  denote  The  Indivi- 
dual Ui^ivERSAL  Abstract  Principles  of  the  Order  empirically 
or  discursively  discovered  or  formulized  by  Comte — consti- 
tuting his  "  First  Philosophy."  These  he  has  found  only  to 
the  number  of  15 ;  they  should  and  will  be,  when  fully  dis- 
covered and  formulized,  24;  the  number  of  the  Human  Verte- 
brae ;  8  groups  of  3,  instead  of  5  (1),  at  which  he  has  given 
over  the  pursuit.  The  Four  and  Twenty  Elders  seen  in  vision  by 


the  two  Sexes,  saving  this  tendency  in  the  Female  to  preserve  it  in  its  fall  native 
growth.  But  in  respect  to  the  Beard  it  is  different.  If  in  addition  to  the  Ex- 
ternal or  Objective  Light,  (the  Outward  Sun  of  Common  and  Natural  Illumina- 
tion), there  were  placed  an  Interior  Lamp  or  Source  of  LigM^  &  sort  of  Pharos, 
WITHIN  The  Tholus,  or  within  tlie  Head  of  the  Image^  surmounting  an  Edifice,  it 
would  cast  an  inverse  shadow  from  the  Swelling  Centre  of  the  Dome,  inter- 
rupting its  rays,  which  shadow  would  fall  upon,  and  envelop,  tlie  lower  'por- 
tion of  the  Dome  {analogous  with  the  loicer  part  of  the  face  of  a  man).  This 
shadow,  contradicting  the  shadow  from  the  External  Sun,  would  then  be  the 
Analogue  of  the  Beard  of  the  Man.  Nature  so  indicates,  if  I  understand  her 
language,  that  there  is  a  sense  in  which  the  Male  Intellect,  the  Light  within 
the  Brow,  is  original  or  Oodlilce^  as  that  of  the  woman  is  not,  in  any  thing  like 
the  same  degree.  If  her  mind  is  refulgent  with  reflected  Intelligence,  his  mind 
is  fulgent  with  con-genital  and  generative  Illuminating  Power.  There  is,  by 
the  Laws  of  Analogy,  Sex  of  the  Mind,  no  less  than  of  the  body,  and  of  every 
parcel  and  atom  of  the  whole  being.  The  Purely  Intellectual  Mentality  of  the 
Woman  is  predominatively  receptive   and  conceptive,   gestative,  amplifying, 


(1)  Politique  Positive.    Vol.  IV.,  p.  ITS-ISO. 


Cn.  IV.]  SMALL  BONES   OF  THE  BODY.  327 

John,  seated,  as  it  were,  ''round  about  the  throne,"  (the  Skull 
and  its  vital  inhabitant,  The  Soul)  are  the  Four  and  Twenty 
Universal  Laws  of  Being  of  this  Order  :  and  numerically  the 
seer  was  the  more  accurate  of  the  two  observers.  These  are 
Observationally  or  Empirically  discovered  Universal  Princi- 
ples^ related  to  Time  (Induction  and  Deduction,  c.  1-9,  t.  321). 
They  are  to  be  contrasted  with  another  Series  of  such  Prin- 
ciples (the  Categories  of  Kant)  related  to  Space,  and  with  still 
another  Series,  Sciento-PMlosopMc^  those  announced  espe- 
cially in  the  present  work,  which  Compass,  as  it  were,  the  two 
Eealms  of  Space  and  Time  in  the  Unity  of  a  Transcendental 
Relationship  between  them. 

456.  The  remaining  Small  Bones  of  the  Body,  of  The  Face 
and  Limbs  especially,  represent  the  Secondary  Class  of  Prin- 
ciples discovered  by  Comte,  constituting  his  ''Second  Philo- 
sophy." These  are  "  also  Abstract,"  that  is  to  say,  by  Ana- 
logy, Pertaining  to  the  Skeleton,  and  "more  numerous,"  but 
local  and  special  as  affecting  not  "all  Phenomena,"  but  those 
respectively  of  "the?  Categories  of  Nature,  or  the  Domains 


organizing  as  well  as  reproductive,  and  fostering  of  the  "Wisdom  of  the  Man. 
The  Male  Intellect  is,  on  the  contrary,  in  like  preponderance, discovering,  pene- 
trative of  Causes,  probing,  experimental,  crucial,  and  severe.  All  physical 
differences  of  the  two  sexes  are  either  co-incidental  with,  or  correlative  to,  cor- 
responding psychological  differences.  Woman  is  the  Analogue  of  Nature  and 
The  World ;  Man  of  Science  and  of  Man  (or  Mankind),  as  Antithetical  to  the 
World;  the  Coition  and  Co  action  between  the  Sexes  and  the  Reproduction 
thence,  of  Movement  or  Art,  and  of  successive  Creation  as  such  (t.  136).  Woman 
is  predominantly  Physiological  (  Gr.  Physis^  Natctre),  and  man  Psychological 
{Psyche^  Soul  for  Mind).  Woman  is  psychologically  the  Satellite  of  man;  man 
physiologically  the  Satellite  of  woman.  As  Principles  represented,  all  Being  is 
generated  of  them ;  a  constant  succession  of  births  and  deaths;  of  the  Arisings 
and  Departings  of  the  Universal  Becoming  (a.  31,  t.  204). 

6.  Again,  however,  the  Head  coincides  with  the  Abstract,  and  the  Trunk 
with  the  Actual  or  Concrete.  In  the  Abstract  the  t?j:o  Principles  are  carried 
absolutely  asunder  (saving  by  Inexpugn ability,  a  mere  exception) ;  the  Man 
has  all  the  Beard  and  the  Woman  none  (or  nearly  so).  But,  in  the  Concrete,  or 
Actual^  the  equilibrium  is  restored.  The  hairy  ornamentation  of  the  body  is 
more  impartially  distributed.     Sex  is  everywhere ;  more  distinct  in  the  higher 


828  KANTEAK  DISTRIBUTION.  [Ch.  IV. 

of  the  Seven  Grand  Sciences  singly  (t.  457).  Finally,  The 
Principles  of  "The  Concrete,"— "The  Third  Philosophy"— 
which  he  could  neither  enumerate  nor  distinctly  discover,  are 
represented  by,  or  have  for  their  Analogues  the  still  more 
Numerous  and  Indeterminate  Distribution  of  Muscles,  Nerves, 
Viscera,  etc.,  which,  as  every  Anatomist  knows,  it  is  espe- 
cially difficult  to  classify. 

457.  Such  are,  by  analogy,  the  Principles  of  Being,  falling 
into  these  Three  Classes,  as  they  are  observationally  and  in- 
ductively delivered  by  Comte,  as  derived  from  the  Generaliza- 
tion of  the  External  Facts  of  Science.  Let  us  now  consider 
the  Categories  of  Kant,  as  Universal  Principles  of  Mind,  and 
thence  of  Being  (t.  455),  as  derived  from  Logic  or  Direct 
Intellectual  Analysis, — Subjective  Investigation;  (the  ana* 
tomizing  or  cut-up  of  the  Body  primarily  down  the  Median 
Line  and  crosswise  at  the  Girdle).  These  Principles  fall,  in 
the   first  instance,   into   4    Groups-of-Categories, — Quality, 


types  of  Being ;  more  blended  and  obscure  in  the  lower  types ;  less  distinct, 
therefore,  in  the  Edifice  than  in  the  human  body ;  still,  however,  analogically 
traceable  in  the  outline  and  distribution  of  the  parts. 

7.  But  it  remains  to  be  said  that  by  the  Principle  of  mere  Preponderance 
(t.  526)  the  Woman  is  not  wholly  female,  nor  the  Man  wholly  male.  Each 
Sex  has  a  wing  which  laps  over  upon  the  Opposite  Character  (c.  42,  t.  136); 
so,  also  the  Woman  is  not  without  a  downy,  pubescent  beard,  and  some  whole 
races  of  men  are  very  slightly  endowed  in  that  respect.  And,  by  so  much  as 
the  Man  excels  the  Woman  in  Projective  Original  and  Impregnative  Intellec- 
tual Power,  the  Analogue  of  Light,  by  so  much  (proportionally)  does  the 
AVoman  excel  the  Man  in  the  tenderness  and  delicacy  of  Sensibility ;  the  genial 
warmth  which  swells  the  breasts  and  rounds  the  figure,— the  Analogue  of  the 
Heat  which  fosters  and  delights  our  bodies,  and  prepares  our  food.  The  ex- 
traordinary Original  Fountain  of  Intellectual  Light  in  the  Brow  of  the  Man  is 
thus  compensated  by  the  Extraordinary  Warmth  of  Sentiment  in  the  Heart  of 
the  Woman.  The  discrimination  above  made  between  Physiological  and 
Psychological  (Mentological)  Excellence  is  the  most  obvious  and  ready  defense 
of  the  Male  Sex  against  the  forcible  Physiological  Argument  of  Mrs.  Famham 
for  the  Superiority  of  Woman.  (1  j. 


(1)  In  another  sense  it  is  more  true  to  represent  Man  as  a  Major  Mode  of  both  Light  and  Heat,  and 
Woman  as  a  Minor  Mode  of  the  same  ;  Light  shaded  and  Heat  reduced  to  Warmth ;  Power  modulated 


ch.  iy.]       the  two  feet  ;  quality  and  quantity.  329 

Quantity,  Eelation,  and  Modality  (Tab.  8, 1. 108).     Each 

of  these  Kant  subdivides  into  3  simple  Principles  wliich  are 
the  Single  Categories.  The  Subdivisions  of  Quantity  are 
represented  by  One,  Many,  All.  This,  as  the  basis  of  In- 
determinate Number,  I  have  augmented  to  5,  and  represent 
them  by  One,  Some,  Few,  Many,  All  (Dia.  5,  t.  234 ;  t  333). 
Let  us  assume  that  each  of  the  4  Groups  is  capable,  as  by 
Analogy  it  should  be,  of  a  similar  and  equally  appropriate 
augmentation,  by  increase  of  Speciality,  and  we  have  4 
Groups  with  5  Subdivisions  of  each.  The  Analogy  in  the 
Body  for  this  Distribution  is  found  in  The  4  Quarters  of  the 
Body  (t.  308)  extending  into  the  4  Limbs,  and  terminating  in 
the  Hands  and  Feet,  with  their  respective  Groups  of  5  Fingers 
and  Toes. 

458.  The  Two  Feet  are  Quality  and  Quantity  respectively, 
the  bases  Metaphysical  and  Mathematical,  respectively,  upon 
which  the  whole  Systsm  of  Truth  and  the  whole  Fabric  of  the 


8.  But,  lest  in  this  age  of  Special  Sensitiveness  on  the  subject,  some  indivi- 
duals of  the  "  Feminine  Persuasion  "  should  still  object  to  a  conclusion  which 
afSrms  in  any  sense  the  Intellectual  Supremacy  of  Man,  let  us  see  what  Science, 
urged  a  step  further,  may  enable  us  to  do  for  them.  If  they  will  consent  to 
surrender  the  claim  of  Woman  to  be  the  Paragon  of  Physical  Perfection,  the 
other  arm  of  the  dilemma  will  then  swing  round  favorably  to  their  side.  Mr. 
John  Frankenstein,  an  Artist  and  Art-Critic  peculiarly  endowed  with  insight 
into  the  more  recondite  constituents  of  Artistic  Effects,  affirms  that  the  Lines 
of  the  Contour  of  the  Male  Figure  have  a  higher  quality  of  Gracefulness  and 
Beauty  than  those  of  the  Female  Figure.  If  this  be  so,  it  is  because  of  the 
greater  Complexity  of  the  Elements  of  the  Curves, — an  ulterior  Exhibit,  or  a 
higher  Potency,  of  the  Hogarthian  Principle  of  Beauty  (t.  514),  as  contrasted 
with  the  Simple  Swelling  Rotundities  of  the  Feminine  Form.  In  this  secondary 
and  ulterior  sense  there  should  then  be,  per  contra,  a  corresponding  refinement 
in  the  quality  of  the  Female  Intellect ;  a  kind  of  Subtlety  in  which  the  Mind 
of  the  Woman  excels  that  of  the  Man,  even  as  an  Apparatus  of  Intellect  itself 
The  Beard  (as  well  as  the  Hair)  has  another  function  than  that  of  mere  oma- 


into  Geniality,  Gentleness,  and  the  extreme  delicacies  of  Feeling  and  Knowing.  The  subject  is  the 
focus  of  all  complexides,  and  cannot  be  exhibited  in  its  many-sidedness  in  a  few  paragraphs.  If  injus- 
tice is  done,  in  this  estimate,  to  the  qualities  of  either  sex,  the  Method  is  adequate  when  followed  fur- 
ther, to  rectify  all  mistakes,  and  to  conduct  to  an  exhaustive  and  satisfactory  solution. 

29 


330  FLEXIBILITY   OF  THE  HAXDS.  [Ch.  IV. 

Universe  stand.  Each  member  of  tlie  Upper  two  Groups,  Kela- 
tion  and  Modality,  the  Right  and  Left  Hands,  respectively, 
has,  it  will  be  noticed,  a  doubleness  of  Development,  (Sub- 
stance and  Inherence,  for  example,  Tab.  8,  t.  108),  which  is 
wanting  in  respect  to  Quality  and  Quantity,  the  joint  Pedestal 
of  the  Universe.  This  difference  is  analogous  with  the  greater 
flexibility  of  the  Hands,  which  can  be  folded  in  and  out,  as 
compared  with  the  greater  fixedness  or  rigidity  of  the  Feet. 
A  more  extended  effort  would  reveal  the  Corporeal  Analogies 
of  Universal  Principles  as  conceived  by  Hegel,  Spencer,  and 
other  Philosophers  who  have  been  less  systematic  and  distinc- 
tive; an  effort  which  must  be  for  the  present,  however,  perter- 
mitted.  All  of  these  Distributions  of  the  Abstract  First  Prin- 
ciples of  Being,  (with  their  indeteiminate  Addendum  of  Con- 
crete Principles,  or  Principles  of  the  Concrete),  belong,  when 
radically  considered,  as  already  stated,  to  what  I  have  else- 
where characterized  as  Obseevatioi^al  Generalizations 
(t  1012).  They  are  derived,  in  other  words,  from  an  investiga- 
tion of  the  Body  (of  the  Individual,  or  of  Universal  Being), 


mentation.  It  gathers,  contains,  and  transmits  the  Vital  Magnetisms  or  Spiritual 
Forces  of  Nature.  May  not  the  diminutive  Downy  Beard  upon  the  face  of  the 
Woman  perform  this  service  in  a  more  attenuated,  and  yet,  in  some  refined  sense, 
in  a  more  efficient  way,  than  the  more  sturdy  hirsuteness  of  the  Male  ?  If  the 
appeal  were  from  Science  to  Sense,  few  men  whose  lips  have  come  in  contact 
with  the  cheek  of  the  woman  they  have  loved  w^ould  be  inclined  to  doubt  it. 
It  is  thus  that  the  Dialectic  of  Ulterior  and  Still  Ulterior  Stages  of  Develop- 
ment,— new  waves  in  the  Pei-petual  Flux  of  Principles  in  the  Combination  of 
their  Activities, — brings  first  one  and  then  the  other  member  of  any  Antithesis 
uppermost  or  farthest  forward, — suggesting  the  Precise  Equality  of  the  two 
Jilements  in  the  Absolute.  Still,  practically,  or  in  respect  to  tJie  Most  Obvious  and 
Prominent  Aspect  of  Mental  Organization  and  Action,  the  Verdict  of  Science  re- 
mains unaltered,  as  it  seems  to  me,  that  Man  (Male)  is.  Psychologically, 
the  Supreme  and  Governing  Power,  and  that  Woman  is  the  Physiological 
Paragon. 

9.  In  making  an  estimate  of  the  relative  worth  or  value  of  the  two  Sexes,  the 
strength  and  quality  of  their  faculty  of  Knowing  is  by  no  means  all.  There  is 
ground  for  affirming,  as  our  Science  will  elsewhere  demonstrate  :  That  the 
Woman  has  a  Moral  Function  which  gives  to  her  another  kind  of  Supremacy, 


Cn.  IV.]    SCISKTO-PIIILOSOPHIC  Ul^IVEESAL  PRINCIPLES.  331 

somewhat  in  the  gross ^  (Fr.  en  gros).  This  statement  applies 
with  greater  force  to  the  Method  of  Comte,  and  less  so,  bnt 
still  essentially  to  the  Method  of  Kant.  Neither  begins  in 
Radical  Analysis,  the  Single  Clean  Cut,  inclusively  represen- 
tative of  the  Whole  Anatomy  of  the  subject. 

459.  There  remains  to  be  noticed  then,  in  direct  contrast 
with  this  whole  Combined  Method  of  Comte-and-Kant,  still 
another  Method,  and  another  Whole  Assemblage  of  the  First 
Principles  of  Being,  thence  derived,  still  more  Eadical  and 
Fundamental,  the  working  of  which  Method,  and  the  collec- 
tion of  which  Assemblage  of  Principles,  belongs  to  the  new 
kind  of  Philosophy  herein  elaborated,  and  which  I  have  de- 
nominated Sciento-Philosophy.  The  Generalizations  in  ques- 
tion are,  as  also  previously  stated,  what  I  have  denominated 
AisTALYTiCAL  Geneealizatio:n^s  (t.  1012).  The  Analogues  in 
the  Body  for  this  new,  and,  for  exact  Scientific  purposes, 
greatly  more  important,  Class  of  Principles,  are  of  three  kinds : 
1.  Ui^iVERSALOiD,  2.  Generaloid,  and  3.  Specialoid.  The 
Primitive  and  Unwersaloid  form  of  Sciento-PMlosopMc  Uj^i- 
veesal  Principles  corresponds  with  the  Single  and  Primi- 


imder  the  head  of  Influence,  over  the  Man.  The  True  Woman  has  a  jDower  and 
a  responsibility  in  elevating  and  maintaining  the  Moral  Nature  of  Man  at  the 
Acme  of  his  own  innate  joossi  bill  ties  in  that  direction,  which  is  wholly  different 
from  any  influence,  which  in  any  -similar  degree,  the  Man  is  capable  of,  or  called 
upon  to  exert,  over  the  Woman.  This  fact  was  first  confidently  aflSirmed  and 
urged  upon  my  attention,  out  of  the  testimony  of  her  own  profound  feminine 
intuition,  by  such  a  woman.  The  subsequent  investigation  of  the  proposition 
by  the  light  of  Universological  Principles  confirms  the  assumption. 

10.  The  whole  of  this  discussion  has,  however,  occurred  incidentally  here. 
The  point  for  which  the  Hair  and  Beard  are  now  considered  is  to  call  attention. 
to  their  Analogical  Position  and  Relationship  with  the  Intermediate  Spiritual  or 
Breathing  Region  of  the  Body — from  the  Nostrils  to  the  Waist.  They  cover  in 
this  manner  the  Throat,  Neck,  Chest,  and  Lungs,  and  accord  with  them  by  a 
certain  identity  of  Function.  They  float  upon  the  same  ocean  of  air,  which, 
entering  the  Lungs,  becomes  Breath,  and  is  exhaled  in  Eays  of  Vapor  which 
repeat  the  Hair.  They  symbolize  Shade  or  Shadow ;  and  the  Ghosts  in  the 
Spirit- World  are  conceived  of,  and  denominated  "  Shades  "  or  "  Shadows"— (the 
inhabitants  of  Hades ^  a  word  also  etyraologically  cognated  with  Shades). 


332  OSSEOUS  AT^ALOGT.  [Ch.  IV. 

tive  Division  of  the  whole  Body,  (Head  and  Trunk),  at  tlie 
Median  Line,  into  the  two  Equal  Side-Halves  of  the  Body ; — or 
rather  with  the  Synstasis,  Analysis,  and  Synthesis  of  the  Body 
at  that  Central  I4ne  (t.  322).  These  are  in  turn  the  primitive 
Unism,  Duism,  and  Trinism,  as  illustrated  in  the  Constitution 
of  the  Body  (Tab.  12,  t.  211).  This  Lateral  or  Sidewise  Dis- 
tribution is  Spaceoid  (t.  386).  ^ 

460.  The  Secondary  and  Generaloid  illustration,  in  the  Body, 
of  this  style  of  Ut^iveesal  Peinciples  is  found  in  the  Sub- 
divisions of  the  Pelvis  and  Skull,  the  two  Fundamenta  of  the 
Bony  Framework,  into  the  particular  bones  which  compose 
them.  The  Pelvis  is  a  Unoid ;  or  divides  by  Odd  Numbers. 
It  consists  of  3  Aspects ;  1'*,  of  the  Sacro-Coccygeal  Col- 
umn— ^Unismal ;  2'"*,  of  the  2  Coxal  Bones  {Ossa  Innominata) 
— ^Duismal ;  and,  3'*^,  of  the  Whole — Trinismal.  The  Unismal 
Base  then  divides  by  the  higher  Odd  Numbers  in  Series,  3 
bones  in  the  Coccyx,  and  5  in  the  Sacrum.  The  Skull  is  a 
Duoid  ;  or  divides  by  Even  Numbers.  It  has  8  bones,  8  being 
the  3''*  power  of  2.  It  has  adjunct  to  it  in  the  bones  of  the 
Face,  the  double  (equal)  of  the  next  higher  and  governing  Odd 
Number,  7, — ^these  bones  being  14  in  number.  The  Sub- 
dominant  2,  Sacral,  (even),  in  the  Pelvis,  and  the  Subdominant 
7,  (odd,  though  doubled),  in  the  Skeleton  of  the  head  vindicate 
the  Principle  of  Inexpugnability, — iJie  Minor  Presence  of 
the  Opposite  Principle.  This  Distribution  of  Skull  and  Pel- 
vis, as  Ends  of  the  Main  Extension  of  the  Body ;  successional 
or  lengthwise,  is  Temporoid^  within  a  Spacial  Domain  (t.  455). 

461.  The  Tertial  or  Specialoid  illustration,  in  the  Body,  of 
this  style  of  Univeesal  Peii^ciples  occurs  in  the  Teeth  and 
Nails,  the  Nude  or  Exposed,  and  highly  finished  or  Enameled, 
Termini  of  the  Bony  Framework.  These  bone-like  Extremities 
of  the  Extremities  of  the  Body,  converted,  as  it  were,  into  the 
clearness  of  Crystal,  symbolize  a  New  and  Important  Kind  of 
Universality  and  Representative  Value,  in  respect  to  the  whole 
system.     We  are  in  the  presence  here  of  a  Ifew  Kind  of  Gen- 


Ch.  IV.]  ALL,    Iiq-  THE  ANALYSIS   OF  THE  LEAST.  333 

eealizatio:n'  passing  up  to  Ui^iveesality,  while  resulting, 
nevertheless,  from  carrying  Speciality  down  to  the  Minutest 
Points  of  Paeticulaeity.  This  is  then  pre-eminently  the 
domain  of  Analytical  Geneealization  (t.  1012).  At  this 
point,  analogically.  The  Definite  Epitome  of  All  Univeesal 
Peinciples  is  found  in  the  rigorons  Analysis  of  any,  the 
least  Atom,  of  Matter,  of  Mind,  or  of  Movement ;  of  the  Minu- 
test Thought  or  Thing  even  ;  in  accordance  with  the  intuitive 
statement  of  Swedenborg,  that  "All  things  are  contained  in 
the  least  thing."  There  is,  therefore,  in  what  is  analogous 
with  this  view,  a  Magnificent  Teeminal  Conveesion  into 
Opposites  from  Universal  Laws  gathered  hy  commencing  in 
General  Observation  and  Encyclopedic  Estimates,'  to  Laws 
more  Exact,  more  Obvious  when  pointed  out,  and  equally,  or, 
in  another  sense,  more  Absolutely  Univeesal  derived  from 
the  Analysis  of  any  least  Item  of  Being, — the  paring  of  a 
finger-nail  even.  The  basis  is  so  laid  for  a  new,  distinct,  and 
precise  classification  of  all  the  Phenomena -of  the  Universe,  the 
understanding  of  which,  instead  of  demanding  an  elaborate 
education  in  the  Special  Sciences,  shall  he  itself  the  initiation 
and  the  instrument  for  the  speedy  accomplishment  of  that  edu- 
cation. All  this  is  analogous,  again,  with  the  use  made  by  the 
Zoologist  of  the  Teeth  and  !N"ails  (or  Claws)  in  the  Classification 
of  the  Animal  Kingdom ;  reading  by  them  alone  the  whole 
Physical  Structure  and  the  necessary  habits  of  life  of  the 
Animal,  whether  the  Species  be  living  or  extinct. 

462.  Unism,  Duism,  and  Teinism  here  re-appear  at  the 
outer  Extremities  of  the  Body,  echoing  in  a  Fuller  Expression 
to  their  Primitive  Occurrence  at  the  Median  Line  (t.  459). 
The  Bi-lateral  Equation  of  the  Limbs  follows  that  of  the  two 
Halves  of  the  Body.  The  Thumb,  in  the  Constitution  of  the 
Hand,  is  a  Unoid  (single).  (The  Nail  of  the  Thumb  follows 
the  Thumb,  as  the  Analogue  of  Unis^i,  the  Abstract  Principle, 
follows  the  Unit,  as  thing ;  and  so  of  the  Xails  of  the  other 
Digital  Extremities).    The  4  Fingers  of  the  Hand  are  a  Duoid 


334  TEIGRADE  DIVISIOI^  OF  SCIEIS^TO-PHILOSOPHY.      [Ch.  IV. 

(2+2) ;  and  tlie  whole  Group  of  Fingers  and  Thumb  is  a 
Trinoid  (1+4).  The  Jaws  are  the  Limbs  of  the  Head.  The 
Teeth  repeat  the  Nails.  (1).  The  Unism,  Duism,  and  Trinism, 
is  here  carried  out  in  higher  Complexity,  or  in  more  elaborate 
Perfection.  The  Jaws  are  properly  4,  not  2,  as  ordinarily 
reckoned.  Each  Jaw,  (half-jaw),  has  8  Teeth  distributed  into 
Classes,  as  follows :  1.  Canine,  equal  to  Thumb,  a  Unoid 
(Point) ;  2.  Incisors  (Edge,  Line)  +  2  Bicuspids  (Two-Points) 
=  4,  a  Duoid  (doubled) ;  3.  Molars, — Grinders,  Trinoid  (Sur- 
face and  Solidity).  Fourier  had  a  perception  of  some  relation 
between  this  Distribution  of  the  Teeth  and  a  Governing  Law  of 
Distribution  Universally.  He  insisted  that  the  Number  32,  that 
of  all  the  Teeth  in  the  Adult  Jaws,  is  a  Grand  Governing  Num- 
ber in  the  Numerical  Distributions  of  Being  throughout  the 
Universe.  He  made  a  similar  use,  in  an  obscure  way,  of  the 
Numerical  Distribution  of  the  Ribs,  12  in  Number  on  either 
side,  with  the  Composition  7  +  5,  (the  Long  and  Short  Ribs 
respectively),  relatilig  it  to  the  Diatonic  Scale  in  Music  (7), 
and  the  5  Semi-tones. 

463.  This  immense  text,  here  crowded  into  a  mere  Synopsis 
in  a  few  paragraphs,  will  require  volumes  and  the  combined 
labors  of  the  University  for  many  years  fully  to  elucidate  it. 
Reference  is  had  for  the  present  to  other  portions  of  this  work  ; 
to ''The  Analogical  Anatomy  of  the  Head  and  Trunk";  and  to 
the  forthcoming  ''Exposition  of  the  Apocalypse." 

464.  It  is  obvious  that  The  First  Cleavage  of  the  Body  into 
Halves  ;  The  Two  Abutments  of  the  Trunk,  (Pelvis  and  Skull) ; 
and  the  Least  and  Last  Extremities,  (the  Teeth  and  Nails) ;— 
the  Analogues  of  the  Three  Stages  of  Sciento-Philosophy, — 
Universaloid,  Generaloid,  and  Specialoid, — constitute  a  Tei- 
GRADE  Series  of  Pivotal  Positions  ;  Incipient^  Medial^ 
and  Final;  holding,  as  it  were,  in  Clamps  or  a  Framework, 
aU  the  other  Parts  and  Aspects  of  the  Skeleton  (and  Body), — 


(1)  See  Analogical  Anatomy  of  the  Head  and  Trunk. 


Ch.  lY.]  ECHOSOPHOID  NATURO-METAPHYSIC.  835 

which  have  been  assigned  as  the  Analogues  of  "  The  Universal 
Principles"  of  the  other  Systems  of  Philosophy.  In  the  same 
manner,  the  New  Philosophy  here  adduced  is  more  radical  and 
•comprehensive,  embracing  all  other  Systems,  and  bringing 
them  into  a  Common  Unity,  wliile  it  is  still,  in  itself,  a  new 
and  distinct  System,  in  addition, — as  that  which  does  so  em- 
brace  and  hind  the  parts  of  the  other  Systems  into  one. 

465.  Allusion  has  been  made  to  the  existence  of  a  Sub- 
dominant  Semi-Scientific  Aspect  of  Naturo-Metaphysic,  Coun- 
terparting  the  Naturo-Metaphysicoid  Subordinate  portion  of 
Echosophy,  (t.  340).  This  is  imported  from  ±,  and  is  charac- 
teristic of  Mill,  Bain,  and  other  stanch  Echosophists,  when 
they  treat  Metaphysics  in  the  vein  of  Critical  Science,  or  from 
the  exterior  point  of  view  of  the  Inductive  Sciences.  It  may 
be  notated  thus,  (1.0)  (1.2).  We  are  now  prepared  to  return 
to  the  consideration  of  Ontology,  the  Corresponding  Depart- 
ment of  ]N"aturo-Metaphysic. 

466.  Absolutology,  the  lowest  branch  of  Ontology,  », 
echoes  to  "The  Objective  Method"  in  Generalogy,  +,  Comte's 
*' Fundamental  Elaboration  ;"  Infinitology,  the  highest,  a, 
to  "The  Subjective  Method,"-—,  Comte's  "Principal  Ela- 
boration" (t.  36);  and,  finally,  Eostatology,  the  Middle 
Branch,  oc,  to  the  Generalized  Analogic  between  those  two 
Methods,  (t.  441),  =  ;  or  thus : 

TJ^BILiID    3  3. 

(Philosophical)  Ontology   o.x>  .  (Echosophical)  Gemrahgy  ^h  • 

Infinitology     oc  Subjective  Method        — 

ecstatology     oc  generalized  analogic  = 

Absolutology  >d  Objective  Method  + 

These  Gradations  of  Generalogy  echo  in  turn  to  the  funda- 
mental or  Spencerian  Distribution  of  Specialogy  (the  principal 
domain  of  Echosophy) ;  namely,  to  Clef  1,  Clef  2,  and  Clef  3, 


ONTOLOGY  OF  THE  FROTHINGHAMS.       [Ch.  IV. 

respectively.  It  is  wortliy  of  note,  then,  that  contemporane- 
ously with  the  announcement  by  Spencer  of  the  true  basis  of 
the  distribution  of  Ordinary  Science,  (the  Scientic  portion  of 
the  distribution  of  Cosmology,  Typ.  Tab.  t.  40),  the  Frothing- 
hams  (of  Boston)  produce  a  remarkable  Work,  entitled  PM- 
losopTiy  an  Absolute  Science^  founded  on  the  Universal  Laws 
of  Being,  and  including  Ontology,  Theology,  and  Psycho- 
logy, made  one,  as  Spirit^  Soul,  and  Body.  (1).  Their  posit- 
ing of  the  Laws  of  Being,  stripped  of  Amplification,  and  as  I 
apprehend  it,  may  be  represented  as  follows : 

TABLE     33. 

[Read  from  below  upward.]  (2) 

External  or  PJienomenal 

EXISTENCE. 

The    Creation. 

THE  rNFINlTE,  Marriage^  or  Conjunction,  THE  FINITE, 

THE  ABSOLUTE, 

Ood^  as  Absolute  Creating  Cause. 

467.  God,  as  well  as  the  External  World,  is  here  conceived  of 
as  a  resultant  Compound  Existence,  so  to  speak,  from  the  Mar- 
riage of  two  Opposite  Principles,  The  Infinite  and  the  Finite. 
This  is  an  Absolute  allied  with  Ferrier's  Trinismal  Absolute, 
(a.  5, 26,  t.  267).  But  it  is  more  accurate,  as  Ferrier  has  shown, 
when  expounding  Pythagoras  (a.  21,  t.  204),  to  put  The 
FiNiTiNG-Principle,  Peras  or  Limit,  in  the  place  of  The  Finite 
(The  Limited),  and  then  to  Identify  The  Finite  with  (at  least 
Phenomenal)  Existence.  On  the  other  hand,  Mr.  MiU  ob- 
jects, rightly  enough,  to  our  substituting  The  Absolute,  as 
Abstract,  for  God,  as  the  Concrete  Absolute  Being.  It  is  also 
certainly  more  in  accordance  with  instinctual  usage  to  as- 
sociate The  FiNiT-ing  Limit  with  External  Existence,  and 


(1)  By  E.  L.  &  A.  L.  Frothingham.    (2)  lb.,  VoL  I.  p.  82. 


Cn.  IT.]  MAEEIAGE,    ESPOUSALS,    COJ^JUJN^CTIOIir.  337 

hence  with  Science,  and  The  Infinite  with  Subjective  Onto- 
logy, and  hence  with  The  Absolute  of  Philosophy.  Submit- 
ting to  these  Criticisms,  and  making  the  necessary  Accommo- 
dations, it  is  as  between  the  Infinite  and  the  Absolute,  the  two 
Partners  in  "  The  Unconditioned"  of  Hamilton,  that  the  really 
First  Ontological  Marriage  takes  place. 

468.  Marriage,  or  Espousals,  and  Conjunction,  imply  and 
correspond  with  Ecstaticism  or  the  Ecstatic,  *'The  Ineffa- 
ble" of  Paul,  and  The  Unspeakable,  (Fr.  "  IndicibW),  of 
Wronski,  which  I  have  placed  between  the  Infinite  and  the 
Absolute  in  this  recondite  and  Incomprehensible  Domain, 
(t.  239).  Of  these  it  is  now  said  that  The  Absolute,  or  The 
Metaphysical  Substance^  back  of  Phenomena,  echoes,  from 
the  Domain  of  Philosophy,  to  the  Abstract-Concrete  Domain 
— Type,  Chemistry — ^the  Science,  in  fine,  of  Substance  or  Mass, 
in  the  Cosmical  Scientific  Domain ;  that  The  Infinite,  as  the 
All-Differenced  Opposite  of  Mere  Mass,  echoes  to  The  Con- 
crete or  Corporeal,  which  is  the  Perfect  or  Ultimate  Manifesta- 
tion of  Substance  through  Form  (in  Body  or  Bodies) ;  and, 
finally,  that  the  Ecstatic,  the  Realm  of  Espousals,  Conjunc- 
tion, Exquisiteness,  and  Creative  Result  in  The  Finite  as 
Progeny,  corresponds  with  Abstractology,  the  Conjunction- 
and-Transition-Point  between  the  Unlimited  Mass  and  the 
Limited  Body  ;  the  Inception  of  the  Nascent  State,  or  of  the 
Process  of  Creation  or  Generation ;  the  Cleft  or  Crack,  and 
the  Blade  or  Line  attendant  or  inserted,    (c.  2,  4,  t  448). 

469.  The  Clefs  x>,  ic,  a,  stand  in  the  place  of  («»)  1.2, 
that  is  to  say,  of  the  Cardinoid  view  of  the  subject.  There 
remains  an  Ordinoid  or  Ascending  Series,  which  is  ( coo )  (1 . 2) 
l'^2"^  the  notation  of  which  has  to  be  written  in  full.  We 
have  here  what  corresponds  to  Cosmology,  Pneumatology, 
and  Anthropology,  respectively  (Typ.  Tab.  t.  40).  These  divi- 
sions of  Philosophy  I  take  to  be,  I.  Pantheism  (Cosmo- 
logical)  which  upon  its  Negative  Border  terminates  in  Atheism 
(Non-theological  and  Anti-theological) ;  II.  Mysticism  ;  and, 


338  NOTATioisr  of  SCIENTO-PHILOSOPHY.  [Ch.  IV. 

III.  Antheopo-Morphism,  (tlie  Doctrine  of  the  Human  Form, 
as  impressed  on  All  Things).  The  full  justification  of  this 
Classification  must  be  postponed  to  other  occasions.  The 
Parallelism  between  Philosophy  and  Science  in  this  particular 
is  exMMted  in  the  following  Table : 

TABLE  34. 

Philosophy  1 :  0-  EcTwsophy  \ ;  1. 

Anthropomobphism    ocx>  (1 .  2)  3'**.  Anthkopology  (1. 2)  3"'*. 

Mysticism                    a»(1.2)2''^.  Pneumatology    (1.2)°^. 

Pantheism                  axD  (1 .  2)  1'*.  Cosmology        (1 . 2)  1"*. 

(Atheism)  cco  Q.  (Nihilism)  (1 .  2)  ~  0. 

470.  We  have  now  concluded  the  Notation  of  PMlosopliy 
as  heretofore  understood  in  the  World,  or  more  specifically, 
of  Naturo-Metaphysic.  We  come,  in  fine,  to  that  of  Sciento- 
Philosophy  (1 . 1).  Here,  again,  the  subject  for  which  all 
that  has  been  said  is  merely  a  foundation,  must  be  dismissed, 
for  the  present,  with  a  slight  notice.  The  whole  of  our  present 
labor  is,  in  a  sense,  merely  a  clearing  of  the  ground  for  future 
construction.  The  New  Philosophy  now  mentioned  will  be 
pre-eminently  The  Philosophy  of  the  Future ;  but,  at  this 
point,  I  can  do  no  more  than  to  define  its  domain  and  the 
starting-point  of  its  development. 

471.  In  the  preceding  consideration  of  Naturo-Metaphysic 
on  the  one  hand,  and  of  Science  on  the  other,  it  will  now  be 
observed,  when  attention  is  called  to  the  fact,  and  by  reference 
to  the  Numbers  I.,  II.,  III.,  at  the  Left  Margin  of  Tab.  18 
(t.  347),  that  we  have  really  passed  directly  upward  from  One 
to  Theee  in  respect  to  the  Ideal  and  Analogical  Basis  of  our 
System  of  Exposition,  and  that  the  consideration  of  the  Inter- 
mediate Number,  Two  (analyzed  into  1.1),  has  been  virtually 
omitted.     It  is  the  same,  Subdivisionally,  within  what  is  there 


Ch.  IV.]  DOMAIN   OF   SCIENTO-PIIILOSOPHY.  339 

marked  as  III.,  tliat  is  to  say,  the  1  ;  0,  the  Clef  of  PMosopliy 
in  this  Lower  Sense  is  only  equivalent  to  U:s"ity  in  the  Practical 
and  Natural  Sense  in  which  the  Mathematician  would  unhesi- 
tatingly wTrite  the  equation  1  +  0  =  1.  The  total  Fractionismus 
of  Number  Counterparting  the  total  External  Numerismus,  is 
contained  within,  as  the  Bowels  of,  this  Single  Positive  Unit ; 
the  Zero  being  no  more  than  the  Unheeded  Camty^  or  Vacancy, 
which  accommodates  them  there  while  it  extends  out  and 
around.  The  Zero  is  therefore  practically  thrown  aside  from 
recognition,  although  it  glides  into  Mathematical  Calculation  ; 
and.  Metaphysically,  we  have  now  taken  the  pains  to  restore 
it  to  a  Quasi-Yi0^yaX\ij  with  the  Unity. 

472.  For  the  present  purpose,  however,  we  may  recur  to  the 
statement  that  the  Naturo-Metaphysic  is,  virtually,  repre- 
sented by  the  Single  Unit  Oiste;  notwithstanding  the  more 
elaborated  character  of  its  ordinary  Clef,  1 ;  0. 

473.  On  the  other  hand,  the  Domain  of  Science,  or  Echo- 
sophy,  as  hitherto  developed  in  the  world,  and  in  the  present 
treatise  on  the  subject,  elsewhere  defined  as  Monospherology 
(Str.  0).  having  the  Clef  1 ;  2  figures  throughout  in  the  Spirit 
of  the  Number  Three  (1  +  2  =  3),  and  centres  upon  Cosmical 
Concretology,  with  the  Clef  (3.)  1^ 

474.  There  is,  now,  intermediate  between  these  two  Do- 
mains, a  Middle  Region,  more  Occult ;  more  Rational- Spir- 
itual, and  hence  more  Obscure,  while  yet  intrinsically  more 
Governing  and  Supreme  in  the  whole  realm  of  thought.  This 
is  that  which  has  for  its  range  of  Existence  all  that  echoes,  in 
the  same  generalized  sense,  to  the  Number  Two ; — so  found- 
ing a  new  Aspect  of  both  Science  and  Philosophy,  cognate 
with  the  Internal  and  External  Constitution  and  Character  of 
this  Rational  Governing  or  HEAD-Number,  Two.  c.  1. 


Commentary  t,  474.  Naturo-Science-and-Metaphysic,  pionospherology), 
piles  up  one  Octave  above  another — to  illustrate  from  Music— constituting 
the  Total  Key-board  or  Kegister.  Sciento-Science-and-Philosophy,  (Compar- 
ology)  eliminates  the  Do  or  Be  of  every  Octave,  and  identifies  it  with  the  Do  or 


340  1?"0TATI0IT  OF  SCIENTO-PHILOSOPHY.  Cjt.  lY. 

475.  By  the  constitution  and  character  of  the  Number  Two 
is  meant  especially  its  Composition  from  a  OjS'e  (i)  and  another 
One  (i),  together  with  the  Interior  Frame-worlc  of  Thought- 
Lines  {of  Difference  and  Union) — the  true  Mesothet  between 
the  two  Units  involved^  by  which  they  are  constituted  into 
the  Sum  which  we  name  Two.  It  is  just  at  this  ultimate 
depth  of  Analysis  that  we  arrive  at  a  perception  of  the  in- 
herent Constitution  of  Numher  universally ;  and  hence  of 
Relation  as  the  Grand  Domain  of  Law  throughout  the  Uni- 
verse of  Being.  It  is  here  that  the  Occult  Presence  of  Foem, 
(with  its  Elementary  Constituency  of  Points  and  Lines),  is 
revealed  in  the  Interior  of  Nuiriber  ;  as,  on  the  other  hand, 
we  are  already  aware  that  Number  measures  the  Obvious 
Constituency  of  Form.  (t.  258,  c.  8, 1. 143). 

476.  The  Clef  properly  adapted,  then,  for  the  New  Aspect 
of  Number,  and  for  the  Universal  Corresponding  Relations  of 
Being,  extending  through  Philosophy  and  Science,  is  1  ;  1. 
Of  this  Aspect  of  Twbness,  the  Internal  Ideal  Unity,  that  which 
makes  of  the  two  Ones  the  Sum  which  we  call  Two,  is  the 
Thought-Line  (or  System  of  Thought-Lines)  between  the  Con- 
stituent Entities  or  Units.  This  splits  into  a  Numerousness  of 
Aspects,  under  Microscopic  Intellectual  Analysis,  equivalent 
to  All  the  Views  which  are  possible  of  the  Fundamen^tal 
Laws  of  Beij^g.  This  is,  then,  the  Domain,  par  excellence, 
of  *nhe  Absolute  Truth"  of  Ferrier,  which  alone  addresses 
itself  supremely  to  the  Universal  Faculty  in  Man,  (The  Duis- 
mal  Absolute,  a.  5,  t.  267) ;  that  of  the  *' Unmade  Principles" 
and  "Transcendental  Science"  of  Hickok;  and,  lastly,  of  the 
Inherei!TT  Necessity  of  Hegelianism  and  of  Universology.  It 
is  a  region  habitually  overlooked  by  Naturalism,  or  mere  Ob- 


Re  of  every  other  Octave,  so  that  the  Whole  of  Music  is  treated  of  as  if  it  were 
contained  within  a  Single  Octave ;  or,  in  other  words,  the  Principles  of  Every 
Science  are  found  contained  in  each  Science,  so  that  an  entirely  new  distribu- 
tion of  the  whole  field — the  Sciento-Philosophic^  takes  place,  not  relating  to  Do- 
mains, lut  to  the  Principles  which  pervade  All  Domains. 


Ch.  IV.] 


SCIENTO-PHILOSOPHIC  DISTRIBUTIOISr. 


341 


servational  Inquiry,  Ibotli  in  PMlosopliy  and  Science.  It  is 
"  the  stone  rejected  by  the  "builders,"  but  which  is  destined  to 
be  ''the  Head  of  the  Corner."  This  New  Sciento-Philosophy 
converts  readily  into  Comparative  Science,  the  nature  and 
claims  of  which  are  somewhat  extensively  expounded  in  the 
last  Chapter  of  the  ' '  Structural  Outline."  The  following  Table 
exhibits  by  the  naked  Clefs  the  relations  of  the  Several  Aspects 
of  Science  and  Philosophy  here  brought  into  connection  with 
each  other. 


II. 


III. 


I.  ^  J 


^I.(  =  2) 


1;2 


I.  ( =  1) 


1;0 


1.V2 

.(1.0)3. 
1.0]  (1.0)  2. 

'(10)1. 


<xx> 


Read  for  1.,  Indeteeminologt,  Chaotic;  for  II.,  Determinology ;  for  m.,  Ukiveesologt,  which, 
as  embracing  its  own  Totality,  and  then  the  two  Inferior  Domains  in  a  Compound  Tri-Unity  (III.  4. 1. 
+  II.)  is  the  Philosophy  of  Inteqeaxism. 


477.  An  instance  is  given  of  Sciento-Philosophic  Distribu- 
tion, though  not  brought  under  the  Notation  now  indicated,  in 
Text  No.  248,  where  the  Abstract-Concrete  and  the  (Concrete-) 
Concrete  of  Spencer,  Clefs  (1.)  and  (3.),  are  brought  together 
as  constituting  conjointly  The  Coi^crete  (1 ;  3)  which  is  then 
contrasted  with  The  Abstract  (2 ;  2) ;  a  Dual  Arrangement 
which  the  popular  instinct  has  long  since  adopted,  in  the 
place  of  a  Trinal  one,  as  more  Fundamental  and  General 
than  the  Trinal  Arrangement  made  basic  by  Spencer.     It 


342  SCIENTISMAL  ORDER  OF  DISTRIBUTION.  [Ch.  IV. 

amounts  to  Classing  the  two  Odd  Head-IS'uinbers,  Owbi  (1)  and 
Three  (3),  together,  on  the  Ground  of  their  Common  Charac- 
ter of  Oddness^  and  opposing  them  to  the  remaining  Head- 
Number,  Two  (2),  which  represents  Evenness,  the  Opposite 
Principle  to  this  Oddness.  Curiously  enough,  a  most  impor- 
tant Eeyersal  then  occurs ;  the  Oddness,  Primitively  and 
Naturismally  single  or  associated  with  One,  is  now.  Secondarily 
and  Scientismally^  double  in  its  mode  of  occurrence,  (the  1  and 
the  3),  and  the  Evenness,  Primitively  and  NaturismaUy  Dual, 
is  now  Secondarily  and  Scientismally  Unismal,  (2  as  a  single 
Sum) ;  that  is  to  say,  we  arrive  here  again  at  the  Unity  of 
Relation  intervening  between  the  Binder  sity  of  Entity  in  away 
which  repeats  the  Intervention  of  the  Pure  Thought-Line  be- 
tween the  Units  in  the  Composition  of  the  Two.  In  other 
words  again,  Duism  is  the  Scientific  Unism,  (the  Monad  of 
Thought,  c.  8,  t,  143),  or  the  Primitive  Cell  and  Foundation  of 
Science  in  the  Transcendental  or  Supreme  Sense  of  the  term. 
The  Sciento-Philosophic  Notation  for  the  Abstract  is  then 
(1.1)1,  and  that  for  the  Concrete  (1.1)2;  for  their  Com- 
posity  (1.1)  3. 

478.  The  Naturismal  Order  of  Distribution  springs  at  once 
from  One  (1)  to  Three  (3),  omitting  the  Two ;  and  this  is 
Characteristic  of  Observational,  or  Ordinary,  Science  and  Phi- 
losophy. This  Higher  Scientismal  Order  of  Distribution 
results  from  recovering  the  Two  (2),  and  making  it  salient^  as 
furnishing  a  higher  Branching  of  Being  and  Knowing. 
This  is  characteristic  of  Sciento-Philosophy,  and  relates  to 
Transcendental  or  Pure  Science,  to  Comparology,  in  fine,  the 
Governing  Aspect  of  both  Science  and  Metaphysic.  To  omit 
the  distribution  by  Two,  related  to  the  Algebraic  Equation,  to 
Analogic  and  Dialectic,  to  the  Primitive  Division  of  the 
Human  Body  at  the  Median  Line,  and  to  Equality  as  the  basic 
idea  of  All  Science,  is  to  ignore  the  Pure  Canon  of  Criti- 
cism upon  all  our  distributions  furnished  by  TTie  Necessary 
Evolution  of  the  Cardinal  Series  of  Numbers^ — the  heart 


Cn.  IV.]  AKTO-PHILOSOPHY.  343 

and  core  of  Universology, — and  to  degrade  all  our  Classifica- 
tions into  the  ranJc^  again^  of  mere  Indimdual  Observations 
and  Preferences, 

479.  On  the  other  hand,  even  in  the  Naturismal  Distribu- 
tion, there  is  a  counterparting  tendency  on  the  part  of  Abstrac- 
tion, (represented  by  Two),  to  split  into  a  double  Manifestation 
echoing  to  the  Primitive  Constituency  of  this  ISTumber  from 
two  Units,  (giving  first  2,  then  4,  and  then  8  as  opposed  to 
the  1).  This  has  been  previously  referred  to  in  respect  to  the 
Differential  and  Integral  Calculus,  which,  under  a  double 
designation,  is  still  reckoned  as  a  Single  Calculus  or  Depart- 
ment of  Mathematical  Science  (t.  281). , 

480.  Arto-Philosophy,  (Artismology,  or  the  Science  of  the 
Artismus),  is,  or  rather  is  to  be,  the  result  of  the  Mutual  action 
and  reaction  of  Naturo-Science-and-Metaphysic,  (Naturis- 
mology,  Monospherology),  and  Sciento-Science-and-Metaphy- 
sic,  (Scientismology,  Comparology),  blending  into  each  other ; 
with  the  Addition  of  that  Freedom  of  the  fancy  which  is  char- 
acteristic of  Art.  The  forthcoming  Exposition  of  the  Apoca- 
lypse is  intended  to  be  an  illustration,  in  a  degree,  of  this  Order 
of  Philosophic  Writing ;  with  a  Basis  in  the  profoundest  Scien- 
tific Aspect  of  things,  but  discursive  and  illustrative  in  method. 
!N'ature  is  in  a  Crude  Synstatic  Condition.  Science  sharply 
divides  and  unites,  as  illustrated  by  the  meeting  of  the  differ- 
ent colors  of  a  checker-board.  Art  tones  down  the  edges, 
obliterating  and  blending  the  trenchant  differences  of  Science, 
and  gracefully  tends  backward  to  the  confusion  of  !N'ature,  but 
without  completely  restoring  it.  (t  259). 

481.  We  turn  for  a  moment  more,  in  conclusion,  to  the 
Peculiar  Character  and  Applications  of  Sciento-Philosophy. 
Let  the  One  (1)  represent  any  Object  whatsoever,  and  the 
Zero  (0)  the  surrounding  Vacant  Space,  (or  Sound  and  Si- 
lence, respectively,  (Str.  0).  The  0  ;  1  =  1 ;  0  will  then 
denote  the  equal  Two-sidedness  or  Bi-lateral  Symmetry  of  the 
Object ;  as  of  the  Human  Body,  for  instance ;  together  with  the 


344  SECOI>rDAEY,    OR  EADICAL  ANALYSIS.  [Cn.  IV. 

Yacant  Spaces  wMcli  appear  at  the  Eight  and  Left,  or  on 
either  side  of  the  actual  Object.  (The  Compound  Clef  0 ;  1  = 
1 ;  0  (1  ;  2)  would  then  denote  the  Static  Aspect  of  the  case, 
while  0  ;  1  =^  1;  0  (r*.2°'^.)  would  put  the  subject  in  Motion, 
and  suggest  the  Walk  or  Way  of  Practical  Dialectic),  (t.  383). 

482.  But  1+0  =  1.  If  then  we  cancel  the  two  Zeros,  (t.  481), 
we  shall  have  remaining  1  ;  1  (or  1  =  1),  the  Distinctive  Clef 
of  Sciento-Philosophy  (t.  476).  The  1  denoting  the  External 
Wholeness- Aspect  of  Being,  1 ;  1  denotes  the  two  Halves  of 
the  Object,  each  severed  from  the  other,  and  figuring  as 
A  Whole  ;  as  for  instance,  the  two  Side-halves  of  an  animal 
carcass,  or  of  a  human  body,  partly  sundered  by  the  sur- 
geon, in  the  iirst  and  fundamental  step  of  Dissection,  This 
Clef  1 ;  1  has,  therefore,  as  its  legitimate  signification,  Eadical 
At?"Alysis,  (strictly  Anatomism),  or  Attalysis  iit  the  Abso- 
lute Degree  ;  which  is  the  Sciento-Pliilosophic  Peculiarity. 

483.  All  of  the  Distributions  we  have  been  pursuing  corre- 
spond wixh  Analysis  in  some  form  or  degree,  inasmuch  as  they 
fall  within  the  Elementismus  of  Being  (Tab.  10, 1 145),  not- 
withstanding the  fact  that  Echosophy  is  relatively  Elaborate 
as  compared  with  Philosophy  (t.  270).  Sciento-Philosophy 
only  differs  therefore  from  Ordinary  Science  and  Philosophy 
in  the  Extreme  Cleanness,  Clearness,  and  Thoroughness  of 
its  Primitive  Discriminations,  It  differs  especially  from 
Transcendentalism  of  the  Old  Order  only  in  the  fact  that  by 
being  still  more  Transcendental,  like  the  voyagers  after  the 
I^orth  Pole,  it  finds  an  open  sea  beyond  obstructions,  and  so 
becomes  clear  and  perfectly  determinate,  (a.  24,  t.  267). 
"Analysis"  in  Phonetic  Teaching  furnishes  an  excellent 
illustration  of  what  is  here  meant.  There  is,  first.  Analysis  in 
the  Ordinary  Degree,  which  has  furnished  us  the  letter-sounds 
of  the  Alphabets  of  all  the  Languages  which  have  Phonetic 
Alphabets.  Here  the  namings  of  the  Sounds,  as  pee,  tee 
(p,  b),  etc.,  contain,  however,  a  Mikton  or  Confusion  of  two 
Sounds,  a  Consonant- and  a  Yowel- Sound  united,^,  ee,  h,  ee, 


Ch.  IV.]  EADICAL  LINGUAL  ANALYSIS.  345 

etc.  It  requires  an  Effort  of  Extreme  Practical  Analysis  to 
utter  the  Consonant-part  of  the  Sound  apart  from  the  Yowel- 
accompaniment.  Indeed,  this  is  nemr  possible  in  tlie  abso- 
lute sense.  For  in  this  sense,  and  as  implied  by  the  literal 
meaning  of  the  word  Consonant,  (Lat.  Qon^  with,  and  Sonans, 
sounding),  the  Consonant,  absolutely  stripped  of  Yocalitj  or 
Yowel-accompaniment,  is,  in  itself^  no  Sound  at  all,  or 
equal  to  Silence^  (a  Something  =:]^othing) ;  that  is  to  say,  it  is 
mere  Limit  on  the  Sounding  Breath,  (Vocality,  Vocalized 
Breath,  or  the  Yowel) ;  and  here,  as  in  the  *'  Senseless  Abstrac- 
tions "  of  Mathematics  (a.  2%  28,  t.  267),  mere  Limit  has  no 
Breadth  or  Eeal  Being  whatsoever.  But,  again,  inversely, 
Yowel-Sound  absolutely  stripped  of  All  (Modulating)  Limita- 
tion, (which  limitation  is,  per  se,  the  Consonant-Element),  is  no 
Sound  at  all,  or  is  in  turn  Equal  to  Zero  (0).  Here,  then,  at 
both  Extremes,  by  Absolute  Analysis,  we  are  carried  down 
to  the  "Senseless  Abstractions"  which,  nevertheless,  effectu- 
ally underlie  all  real  Being,  and  which  constitute  the  bottom 
Hard  Pa7i  upon  which  must  be  constructed  all  thoroughly 
secure  and  permanent  foundations. 

484.  There  is  then— in  respect  to  Sound,  illustratively  of  all 
other  Spheres, — a  Secondary  Analysis  in  the  Extraordinary 
Degree,  which  ends  in  the  Annihilation  of  the  subject,  or  rests 
on  the  Absolute  Zero  ;  precisely  as  the  deep  cut  of  the  surgeon 
implies  the  death  of  the  subject ;  which  radical  Analysis,  or 
Anatomy,  bases,  however,  a  more  thorough  Construction,  as 
the  Cut-up  of  the  dead  subject  by  the  Knife  is  in  aid  of  the 
better  understanding, — the  only  understanding,  indeed,  worthy 
of  the  name, — of  the  Laws  of  Life,  and  the  Constitution  con- 
sequently of  a  true  Hygiene  or  Theory  of  Physiological  Living. 
This  Analysis,  as  conceived  in  the  Absolute  Theory,  is 
practically  impossible ;  as  in  Geometry  it  is  impossible  to 
draio  a  Line  which  shall  have  no  breadth  or  thickness ;  but 
the  Effort,  in  practice,  toward  the  Impossible,  is  neverthe- 
less, not  only  practicable,  but  exceedingly  important,— hardly 
30 


346  PANTAECHAL  SYSTEM  OF  EDUCATION.  [Cn.  IV. 

less  SO  than  the  possession  of  the  ideal  theory  as  a  regiclative 
form  of  thougTit.  It  is  as  important,  in  other  words,  to  the 
nicety  and  precision  of  the  labors  of  the  draftsman,  that  he 
make  thin,  delicate  and  exact  lines,  as  it  is  to  those  of  the 
Mathematician  that  he  conceive,  or  assnme  as  conceived,  lines 
having  no  breadth  whatsoever.  Phoneticians  drilled  in  this 
species  of  Yocal  Analysis  will  recognize  especially  the  force 
of  this  illustration.  The  utmost  effort  at  the  utterance  of  the 
Pure  Consonant-  and  Pure  Yowel-sound,  stripped  of  the  pre- 
sence of  anything  of  the  opposite  element,  has  not  only  a 
theoretical  value,  as  distinguishing  these  and  the  Subordinate 
Classes  of  Elements  more  thoroughly  in  the  thought,  but  is  of 
the  utmost  practical  utility,  as  a  vocal  Gymnastic,  giving  a 
clearness  and  purity  of  enunciation,  and  a  quickness  in  the 
apprehension  of  Sounds,  which  nothing  else  can.  It  is  precisely 
here  that  all  lingual  education  should  commence  with  the 

Child,  PEIOR  TO  THE  LeAENIIS^G  of  AlS^Y  ALPHABET  OF  LeTTEES 

OE  Signs.  It  is  here  also  that  will  commence  the  Unification 
of  the  Speech  of  all  Nations,  (Str.  0.);  c.  1;  and  it  is  in 
that  which  is  precisely  analogous  with  this  Radical  Elimi- 
nation of  the  First  Elements  of  Speech,  and  this  Practical 


Comtnentary  t,  484.  1.  There  are  but  few  even  among  the  technical 
Phonetic  Teachers  who  understand  and  practice  this  thorough  and  radical  drill 
upon  the  "  Explosive"  utterance  of  the  Elementary  Sounds.  It  was  carried  to 
its  utmost  power  and  best  results  by  Prof  Augustus  F.  Boyle,  now  of  the 
Pantarchal  University,  whom  I  associated  with  myself,  more  than  twenty  years 
ago,  in  the  Introduction  of  Pitman's  Phonography,  and  the  Science  of  Phonetics 
generally,  into  our  American  System  of  Education.  Prof  Boyle  combines  an 
ideal  of  Education  from  the  most  Elementary  teaching  up  to  the  Organization 
of  the  University  upon  the  Grandest  Scale  of  Scope  and  Efficiency,  coupled 
with  practical  ability  as  a  teacher,  which  leave  him  without  a  rival.  He 
stands,  in  my  own  thought  and  estimate,  as  the  first  Educationist  in  the  World. 
Personally  I  owe  to  him  a  larger  debt  for  his  influence  over  my  own  mentality 
as  a  stimulus  to  thoroughness  and  practical  breadth  of  view,— for  a  certain  in- 
tellectual audacity,— than  to  any  other  person,  unless  an  exception  be  made  in 
favor  of  the  noble  woman  adverted  to  in  the  introduction  to  this  work,  and 
whose  influence  has  been  of  a  kindred  character. 


Cn.  IV.]  -METAPHYSICAL  EQUATIOI^S.  347 

Drill  upon  their  separate  Utterance^  that  the  entire  System 
of  Education  should^  and  hereafter  will^  commence.  This 
will  be  tTie  distinctive  characteristic  of  the  System  of  World- 
Instruction  to  be  inaugurated  by  the  New  University. 

485.  That  which  is  so  analogous  in  the  Universe  at  large 
with  this  Secondary  and  Extreme  Analysis  in  respect  to  the 
Elements  of  Speech  is  Sciento-Philosophy.  It  is  the  Scientific 
and  Precise  Assertion  of  the  Duismal  Absolute  (a.  5,  t  26)  in 
theory,  and  the  Effort,  as  a  Discipline,  to  arrive  at  it  in  prac- 
tice, though  known,  like  the  effort  to  get  rid  of  friction  in 
machinery,  to  be  of  impossible  attainment — in  the  Absolute 
sense.  It  is  then  this  Assumption  of  a  ^'  Senseless  Abstrac- 
tion" as  theoretical  Basis,  and  the  Proximate  Eealization  of 
it  as  Incipient  Effort,  which  founds  the  New  Order  of  Life  ;  for 
this  is  the  distinguishing  Basis-Philosophy  of  Universology 
and  Integralism,  themselves  the  Basis  of  Pantarchal  Institu- 
tions in  all  spheres.  It  is,  in  other  words,  Subtranscendental- 
ism  carried  down  to  its  Ultimate,  whence  the  Eesurgence  or 
Anastasis  of  Humanity  must  logically  and  actually  ensue. 
It  reaches  the  dead-line  of  impossibility  from  which  we  shall 
rebound  with  new  vitality,  and  reverse  direction,  into  the  world 
of  Actuality  and  positive  Achievement.  It  is  the  only  true 
and  radically  correct  basis  of  either  Theory  or  Action;  the 
completed  discovery  of  the  Alphabet  of  all  true  Learning, 
and  the  source  of  the  Ulterior  Application  of  the  Knowledges 
so  derived  to  the  right  constitution  and  operation  of  the  Indi- 
vidual and  Collective  Life  of  Mankind. 

486.  Assume  the  1 ;  0  as  equivalent  to  1  (by  the  elimination 
of  the  0  (t.  482).  The  1  ;  1  is  then,  apparently,  and,  in  a  sense, 
equivalent  to  2.  But  the  Oneness  of  this  1,  (from  1 ;  0),  and  as 
Antithet  of  the  Zero,  is  only  an  Abstract  Essence  of  Unity  im- 
possible of  conception ;  for  there  is  no  real  One  except  as  con- 
trasted with  the  Not-One  {or  Zero),  Hence  follow  certain  very 
remarkable  Metaphysical  Results :  First,  1=0  (or  Something^ 
Nothing,  the  Hegelian  Equation).    Next,  inasmuch  as  these 


348  ULTEA- ACTUALITY.  [Ch.  IV. 

two  Nothings,  (the  Positoid  Nothing  and  the  Negatoid 
Nothing),  are,  as  Aspects  of  Being,  Two  Quasi- Somethings^ 
if  we  treat  each  of  them  as  being,  therefore,  Units,  we  have 
the  following  Extraordinary  Equations :  (1  +  (0  =  1)  =  2  ;  or 
1  =  2, — as  startling  as  Hegel's  Something  =  Nothing.  But 
again,  1 ;  0  is  repeated  in  two  Orders,  (1 ;  0  and  0  ;  1) ;  and  the 
Zeros  Eliminated  leave  1 ;  1  (t.  482).  These  Ones,  in  so  far 
as  they  are  contemplated  distributively,  or  as  having  no 
Thought-Line  or  trait  d' union  between  them,  can  never  be- 
come Two,  but  still  remain  One,  (although  repeated).  On  the 
contrary,  in  so  far  as  they  intersume  this  Line  of  Connection, 
they  are  the  Sum  Two.  Now  neither  of  these  States  can 
exist  in  such  perfection  as  wholly  to  exclude  the  other.  Hence 
1  ;  1  =  1,  on  the  one  hand  ;  while  1  ;  1  =  2,  on  the  other 
hand ;  and  as  both  the  1 -Aspect  and  the  2- Aspect  are  always 
and  inexpugnably  united  in  the  Sum  Two,  hence  again 
2=(l  +  2)=3;  or  2  =  3.  And  by  similar  Analyses  we 
might  add,  3  =  4,  4  =  5,  etc.  We  are  now  in  the  presence, 
therefore,  of  the  most  remarkable  results.  We  are  authorized 
by  a  perfectly  legitimate  Analysis  to  institute  a  Set  of  Equa- 
tions which  traverse  or  contradict  all  the  Fundamental  Con- 
ceptions of  Mathematics.  These  are :  First,  0  =  1;  Second, 
1  (for  1  ;  1 )  =  2  ;  (for  here,  as  the  sum  Two  is  not  yet  consti- 
tuted, each  one  must  be  taken  singly)  ;  Third,  2  =  3;  Fourth, 
1=2  =  3,  etc.,  or,  finally,  1  =  a ,  (or  One  =  All). 

487.  The  first  of  these  Extraordinary  Equations  is  furnished 
by  Hegel ;  the  others  are  alike  necessary  to  the  Completion 
of  the  basis  of  Sciento-Philosophy.  In  accordance  with  this 
view,  the  Abstract-Concrete  of  Spencer  is  the  only  Concrete  ; 
the  Concrete  proper  being  a  Compound  from  it  plus  The  Ab- 
stract. Substance  and  Form,  combining  as  Pure  Elements, 
make,  in  other  words,  the  Totality  of  what  is  known  as  Body. 
Other  illustrations  will  abound  in  the  details  of  the  Sciences, , 
and,  notably,  in  the  further  treatment  of  the  Science  of  Lan- 
guage.    Is  it  not  fairly  presumable  that  a  Philosophy  com- 


Ch.  IV.]  UNIVERSAL   OEDEE  OF  DISTEIBUTIOI^.  349 

petent  to  the  iiplieaval  and  overturn  of  all  Mathematical 
foundations,  and  to  the  Equation  of  all  contradictions  and 
inequalities,  will  prove  also  adequate  to  the  resolution  of  all 
differences  in  the  opinions  of  Mankind  ? 

488.  It  is  true  that  we  are  here  beyond  the  realm  of  Actual- 
ity, even  the  ideal  Actuality  of  the  Units  of  Number.  We 
have  passed  to  that  which  is  analogous  with  Adjectivity  and 
Prepositional  Relations  in  the  place  of  Substantivity  ;  but 
Adjectivity  and  Relation  are  that  into  which  all  Substantivity 
resolves  itself  by  radical  Analysis,  and  the  Conceptions  thence 
derived  not  only  claim  their  representation  in  our  range  of 
thinking,  but  they  will  prove  regenerative  and  governing  in 
that  whole  domain.    (See  Vocabulary,  word  -Ism). 

489.  It  appears,  therefore,  that  the  True  Order  of  the  Distri- 
bution of  AU  Things  begins  with  that  wliich  is  Analogous  with 
Zero  (0) ;  ascends  to  the  Analogy  of  One  (1) ;  thence  to  that 
of  Two  (2) ;  thence  to  that  of  Theee  (3),  etc.,  on  to  Infinity. 
We  have  thus  by  this  precise  echo  to  the  Evolution  of  the 
Cardinal  Numbers  an  infallible  guide  to  the  Fundamental 
''Law  of  the  Series"  which  ''distributes  the  Harmonies "  of 
the  Universe.  It  is  this  which  is  so  often  alluded  to  in  the^ 
present  work  as  The  Numeeical  Canon  of  Ceiticism  upon 
all  our  Thinking,  c.  1. 

490.  Attention  may  now  be  drawn  to  the  fact  that  the  whole 
System  of  Classification  (t.  334),  as  it  has  come  instinctively 
and  experimentally  to  prevail  in  the  IMatural  Sciences  is  herein 
reproduced  in  the  Distribution  of  the  Sciences  themselves 


Commentary  t.  489,  1. 1  resign  to  the  Mathematician^  the  identification 
of  this  Philosophic  Law  of  Universal  Analogy,  with  "  The  Universal  Mathematical 
Formula,"  or  "The  Supreme  Law  of  Mathematics,"  propounded  by  Wronski, — 
expressed  in  the  following  terms:  i^aj  =  AO.GO-fAl.i2l  +  A2.fi2  +A3.S2  3  + 
etc,  etc.  This  Formula  was  presented  to  the  Institute  of  France  in  1810,  and 
received  the  approval  of  the  following  report,  notwithstanding  which  it  has 
been,  I  believe,  practically  ignored  in  the  Scicxitific  World.  Was  it  fallacious, 
or  was  it  simply  too  comprehensive  for  a  just  appreciation  by  the  Specialistio 


350  CLASSIFICATION  OF  THE  SCIENCES.  [Ch.  IV. 

wMcli  has  now  been  completed ;  that  we  have,  in  other  words, 
achieved  a  Systematology  of  the  Universe  ;  or  an  Exhaustive 
Classification  of  the  Sciences ;  a  desideratum  never  here- 
tofore realized.  Gray,  in  his  System  of  Classification,  in  his 
Structural  and  Systematic  Botany  (Yegetalogy)  furnishes  the 
following  Scheme  of  the  subject  of  Classification : 

Series, 

Classes, 

Subclasses, 

Orders  or  Families, 

Suborders, 
Tribes, 

Subtribes, 

Genera, 

Subgenera, 
Species, 

Varieties, 

Individuals. 

491.  Agassiz,  (in  respect  to  the  Animal  Kingdom),  pre- 
fers the  term  Branches  for  the  first  great  (fourfold)  Divi- 
sion intervening  between  Kingdoms  and.  Classes.  We  thus 
save  the  term  Series  to  apply  to  the  whole  Seriated  Scheme. 

492.  Observe  now  that  to  answer  to  Kingdoms  in  this  Series, 
we  have  a  Science  of  Regnology  (t.  359),  (Lat.  Begnum,  King- 
dom), including  all  the  Natural  Sciences  of  the  three  King- 


Spirit  now  prevalent  in  the  Sciences  ?  "  The  Commissioners  appointed  to  exa- 
mine declared  that  this  Law  had  excited  their  surprise.  These  are  their  words  : 
'  That  which  has  struck  your  Commissioners  in  the  Memoir  of  M.  Wronski,  is 
that  he  draws  from  his  Formula  all  those  [Formulae]  which  are  now  known  for 
the  development  of  Functions,  (that  is  to  say,  all  the  Modem  Mathematics),  and 
that  they  are  only  very  special  instances  [under  this  LawJ. 

(Signed)  Lagrange, 

Lecroix.'"  (1). 


(1)  Absolute  Reform  of  Human  Knowledge — Mathematics — 03n6  Wronski,  p.  10. 


Ch.  IV.]  ALWATOSO   SYSTEM  OF  DISTEIBUTIO]^.  351 

doms.  Above  tMs,  in  column,  (Tab.  29,  t.  394),  is  Classiology, 
(related  to  Classes) ;  and  then  StaUUology,  related  to  Orders 
or  Families.  (The  word  E-5i^a6-lishment  is  used  for  the  home- 
stead, or  Tidbitat  of  a  Branch  or  Stirpes).  Stabiliology  and 
Seriology  have  been  rather  hinted  at  than  expounded  in  the 
present  work,  and  must  await  their  development  elsewhere. 
GrENERA  coincides  with  Generalogy,  or  Natural  Philosophy, 
(t.  334),  and  Species  with  Specialology  (t.  338).  These  con- 
stitute together  the  Salient  Centre  of  the  whole  Series.  Indi- 
vidualogy,  at  the  other  extremity,  has  met  with  a  bare  men- 
tion. It  is  related,  however,  to  Monochrematology  and  Mono- 
spherology  generally,  as  contrasted  with  Comparology,  which 
then  has  more  relation  to  all  the  remainder  of  the  Series, 
inasmuch  as  it  relates  to  Consociations  between  Individuals 
based  on  the  Comparison  of  their  Likeness  and  Uidikeness. 
(c.  6,  t  9;  t.  403). 

493.  In  conclusion,  a  word  should  be  said  in  respect  to  the 
^Notation  introduced  and  used  in  this  chapter.  Some  obscurity 
may  seem  to  exist  in  respect  to  the  grounds  which  have  gov- 
erned its  application,  as  for  instance,  especially,  in  respect  to 
the  choice  of  Ordinals  or  Cardinals  for  specific  Series  of  Sci- 
ences. To  have  rendered  the  whole  subject  clear  would  have 
required  a  minutia  of  discussion  incompatible  with  the  present 
purpose.  The  subject  will  be  resumed  and  treated  more  ex- 
haustively in  another  work.  If  the  Notation  meantime  were 
regarded  merely  as  arbitrary,  the  convenience  of  it  would  still 
be  conceded.  It  will,  however,  be  in  a  great  measure  super- 
seded by  the  inherent  constitution  of  the  Technical  terms  of 
Alwato,  which  will  exhibit  the  most  perfect  System  of  Nota- 
tion in  their  own  composition. 


CHAPTER    V 


Text.  Form;  Science  of,  Morphology;  Number  gives  Principle  and  2^aminga ;  Form  gives  Dia- 
grams, p  353.  Form  tho  Goveruing  Element :  Facts  inferior  to  Laws,  354.  Morphology  and  Sub- 
Btanciology;  Echo  of  Distributions  of  Form  to  All  Distributions ;  The  Grand  Illustration  of  Anal- 
ogy, 355.  Bridging  the  gap  betflreen  Philosophy  and  Science ;  Philosophy  Scientized  ;  The  Intuitions 
intelligently  apprehended ;  Intellect  accepted  by  the  Intuition:  Number,  Form,  Limit ;  Two  Points 
in  Space;  The  Number  Two;  356,383.  Morphism  within  N umerism ;  Form  from  Number;  Point, 
Em,  Line,  Limit,  Relation ;  Certain  Foims  Elementary,  357.  Typical  Fobms  the  Square  and  Com- 
pass of  Universology ;  Symbolism  of  Form,  Freemasonry  •  Numbers  not  the  Whole  of  Number,  353. 
Distribution  of  Form  the  Canox  of  Ckiticism  upon  All  Other  Distributions-  leads  that  of  Number, 
follows,  then,  that  of  Universal  Being,  353  Form-Analogues  of  Spenceriau  Distribution  of  Science, 
360.  Numerical  do.,  362.  J/MZefer/Jiiftaie  Being,  Form,  and  Number,  364  Quasi-determinate,  Ona, 
Many,  All;  Wildness  of  Nature;  Regularity  of  Science;  Composity  of  Art,  3G6,  370-376. 
Scientized  Nature,  symbolized  within  Determinate  Form,  3G9.  Autistic  Modificatiox,  S7S. 
Boundms8  Natubk  ;  Straightness  Science  ;  Modulation  Abt,  876,  389,  394,  400.  Regulauity  de- 
fined :  Straightness,  Exactness,  Abstractness,  etc.,  377.  The  Serpentine,  Hogarth's  Line  of  Beauty, 
378,  889.  Curvism,  Deviation  ;  Straight;  Compromise,  378,  379:  All  Things  iu  All  Things  else,  379. 
Loyalty  to  tue  Dominant  of  the  Domain,  379,  380:  Illustration,  Man  and  Woman— Swedenborg, 
380.  Mebe  Pbepondebanob,  331.  Oveblappinq,  332.  One,  Two,  Tiieei5,  Analogues  of  Natcjue, 
Science,  Abt,  332,  383.  Point,  Like,  and  Angle,  383,  384,  389.  Tendency  to  Equation,  385. 
Foint  and  Line,  Elsmentismus,  Surface  and  Solid  Elaborismus  of  Form,  386.  Position,  Ex- 
tension, FIGUB3,  Body;  Measure,  386,  387.  One  Reality,  Two  Extension,  Theee  Beauty,  387, 
388.  Solidity,  what;  Substance  defined,  389.  Curve  (from  Point)  and  Straight  Line,  390.  Lingual 
Analogues,  Point  and  Vowel,  etc.,  391 :  Adjective  Degrees,  392-394  The  Egg  and  Chick,  394. 
Thought-Line,  Inhkebnt  Necessity,  395.'  Movement,  Track,  Way,  Time,  (Space),  395.  Duration^ 
Succession,  396.  Convfjbtiule  Identity  of  Motion  and  Rest,  397,  308.  Instanciality,  308.  Esse 
and  Existare;  Round  Numbars,  339.  Round  Number  and  Form,  Varieties  of,  400.  Outness,  In- 
ness,  and  Mean  Position,  M,  AT,  Ng,  L,  R,  401,  404  Alwato,  the  New  Scientific  Universal  Language, 
401,  (4'J6).  The  Cross,  Symbol  of  Equation,  Science,  and  Truth,  403.  Roundness,  Rotation,  Revolu- 
tion, 404  MoBPHio  Analogues  of  the  Spencebian  Distbibution,  405.  Abstract  Form  distributed, 
408.  Interlocked  or  Concatenated,  and  Overlapping  or  Imbricated  Form,  409.  The  Syllogism,  409. 
Terms,  (Ends),  Limits,  Definitions,  410.  Swedenborg  and  Hegel:  Order  of  Creation;  God,  himself  as 
a  being  of  Experience  and  Development;  Human  Identification  with  God,  411.  External  and  Internal 
meaning  of  words — Swedenborg,  412.  Anticipatoby,  Inductive,  and  Deductive  Metuod,  413.  Clear 
Form — Analogic,  Perpendiculism,  Length wiseness, — Logic  :  llorizontalism,  Sidewiseness, — Analogic, 
414  Degrees  of  Complexity,  416.  Geometrical  and  Arithmetical  Poweeb,  417.  Straight  Base  Line 
=  Law;  Ends  of.  Analogues  of  Peinciplks,  418.  Usism,  Duibm,  Teinism:  Functions  of  the 
Stbaiqht  Link,  419.  Premises,  Sequences  and  Conclusions:  Lines,  Squares,  and  Cubes;  Argu- 
ment, 420.  Pantologic  and  Mathematics,  421.  Inclination,  422.  Form-Analogues  of  Arithmetic 
and  Geometry,  424.  Entity  and  Relation  :  Degbkb,  406.  Punctate  Form,  426-429.  Other  Varie- 
ties of,  430-433.  Ghostly,  Serai-real,  Spirit-like  Form,  4.33.  Anthropic  Form  •  Drifts  of  Direction, 
434, 436 ;  Notation,  437.  Movement,  Order,  Method,  Drift,  FoacE,  437,  Push,  Pull,  and  Repro- 
jective  Push ;  Primitive  Force,  Induction,  Deduction :  Sway,  or  Sidewise  Movement,  438.  Force, 
Power,  Roots  ;  Involution,  Evolution,  439.  Logarithms ;  the  Screw-Movement,  440.  Concretology 
distributed;  Regnology,  Classiology,  Stabiliology,  440.  Perpendicularity,  Horizontality  Inclination ; 
MiNEBAL,  Veqktahle,  Animal.  An  objection  answered,  442,  Animal  and  Vegetable  Morphology, 
44.3.  Existence  and  Extension,  444.  The  Five  or  more  Mechanical  Principles  reducible  to  One,  446. 
Spiralism,  Helicism,  44T.  Ghost-Lines ;  Rotation  of  Thought,  448.  Identity  of  Law  in  Mattee 
AND  Mind,  449.  Bi-furcation  and  Tri-furcation,  450.  Intellectual  Gymnastics,  452.  Nothing,  Blank 
Space;  Something,  Entities,  453,  468.  Logical  and  Natural  Orders  of,  456.  Tendency  to  I'.qua- 
TiON,  456,    Cardinal,  Ordinal;    Space,  Time,  457.    Solidarity,  Continuity;    Rest,  Motion;   Planet, 


Ch,  v.]  the  science  of  mokphology.  353 

Orbit,  453.  Integers,  Planets;  Fractions,  Parts,  453.  States  of  Matter,  Solid,  Fluid,  etc.,  460. 
Substance,  Atoms,  Points,  Units ;  Form,  462.  Substances,  Tilings;  Non-pluralizable,  Pluralizable 
463.  Coacretoid  and  Abstractoid  Things,  463.  Odd  and  Even,  404.  One,  T.wo,  Dual  Objects,  405. 
Gender,  Sex;  Male,  Female;  Embryonism,  4GG.  Generation,  Number,  407.  Series  and  Groups; 
Free  and  Measured,  463.  Limit — Kant  and  Hegel,  46J,  470.  Plenum  and  Vacuum,  470.  Antituesis 
OF  Form  ami  Function,  471;  of  Entity  and  Manifestation,  482;  of  Spirit  and  Matter,  486.  Femin- 
ism, Masoulism,  472-4S1.  The  Line  Analyzed,  474.  1  ;  0  Feminoid,  1  ;  2  Masculoid,  478,  479. 
Unism,  Duisra  •  Singulisni,  Pluralism,  48.>,  43o,  4S6.  Material  Unity,  Spiritual  Difference,  and 
vice  versa,  434.    The  Individual  and  the  State,  4^5.    Arcana  of  Goveromeat,  488. 

Tables.    36-44;  pp.  386,  3SD,  397,  393,  450,  461,  478,  479. 

I/ist  of  Diagrams.  No.  9,  Indeterminate  Form,  p.  305.  No.  10,  Form-Analogues  of  Natube, 
Science,  Abt,  371.  No.  11,  Hogarth's  Line  of  Beauty,  378.  No.  12,  Point  and  Line,  383.  No,  13, 
Point,  Line,  and  Angle,  384  No.  14,  Triangle — Determinate  Trinisra,  384.  No.  15,  Quadrature,  385, 
No.  16.  Equilateral  Pyramid,  385.  No.  17,  Positive,  Comparative,  Superlative,  393.  No  18,  Out- 
ness, Inness,  and  Mean— Circles  and  Cross,  402.  No.  19,  Equated  Cross,  403.  No  20,  J/,  N,  Aff,  404. 
No.  21,  Form  typical  of  rate  of  Movemjnt— L,  R,  405.  No.  22,  Austeact-Concbkte,  Austbact 
(PtTEK),  and  CoNCKETE  Form,  40T.  No.  23,  Nest  of  Concentric  Spheres— Syllogism,  409.  No.  24, 
Types  of  Analogic,  414  No.  25,  Types  of  Co-Sequences  and  Co-Existences,  415.  No.  26,  Types  of 
Law,  Phenomena,  .Ueality,  416.  No.  27,  Implied,  Explicated,  and  Applied  Logic,  421.  No.  28,  Pan- 
tologic,  422.  No.  29,  Inclined  Line.,  423.  No.  30,  St.  Andrews'  Cross,  423,  No.  31,  Types  of  the 
Mathematics,  423.  No.  32,  Arithm3tical,  Geometrical,  and  Analytical  Form,  425  No.  33,  do.,  re- 
peated and  expanded,  425.  No.  34,  Punctate  Form — Phonography,  427.  No.  86,  Punctate  Form- 
Leigh's  System  of  Statistical  Tables,  428.  No.  36,  Puncto-basic,  Linea-basic,  and  Puncto-liueate  Form, 
430.  No.  37,  Trigonometrical,  Conico-sectional  and  pure  Geometrical  Form,  430.  No.  38,  Resume  of 
Pure-Form-Types,  431.  No.  39,  Analogues  of  Algebra,  432.  No.  40,  Analogues  of  Departments  of 
Mathematics,  432.  No.  41,  Drifts  of  Direction,  435.  No.  42,  Stabiliological  Form — Concretoid  and 
Abstractoid,  444  No.  43,  Tue  Grand  Co8.mical  Diagram,  445.  No.  44,  TypeForvis  of  Itaiural 
and  Logical  Order,  455.  No.  45,  Planet  and  ObbiS'— Caedinai.  and  Ordinal,  459.  No.  46, 
Side-Halves,— Positive  and  Negative,  470. 

Commentary.  Canon  of  Ckiticism,  p.  353.  Nails,  teeth;  distribution  of  Body,  357  (Table  1, 
861)-375.  Numbers  4  and  3  Analyzed;  Truth  and  Good— Swedenborg,  362,  Coincidencb  and  CoB- 
EELATiON,  363.  Space,  Time ;  Love,  Thought— Tulk,  364  Swedeuborg,  Harris,  368.  Sciento-Phi- 
losophic  Solution,  369-373.  Swedenborg  estimated,  374.  Overlapping,  332.  Types  of  Concreteness 
and  Abstractness,  408.  Supesnation  op  Levities;  Subsidence  of  Crassitddes,  409.  Laws  and 
Principles;  Points  and  Lines,  418.  "Spheres,"  434.  Generation  of  Points  and  Lines,  448.  Num- 
bering Alcoves,  454.  Number,  Quality— Swedenborg,  462.  Feminism,  etc.,  p.  473.  Tempoid  Sys- 
tems—W.  H.  Kimball,  475.    Chung,  Yung,  and  Ho,  476.    Monism,  Dualism,  483, 

A.nnotation.    Star,  Stella,  siellen,  p.  387. 


494.  AViTH  the  present  Chapter  we  enter  upon  the  Con- 
sideration of  FORM,  or  the  Science  of  Mokphology.  Foem 
is  the  most  determinate  and  exact  of  all  the  Domains  of 
Being.  As  Number  furnishes  the  Universal  Peinciples 
of  Things,  and  their  Technical  Namings,  so  Foem  fur- 
nishes their  Peecise  and  Diageammatic  Illusteatioi^. 
c.  1,  2.   Ruskin  affirms  that  even  in  the  Art  of  Painting,  which 


Commentary  t,  494,  1.  The  Definitive  Test  of  the  Scientific  Character 
of  any  System  of  supposed  Universal  Truth  is  that  it  furnishes  a  CAISTON  OF 
CRITICISM  upon  its  own  Methods  and  Conclusions.     This  Canon  of  Criti- 


354  DOMAIN^  OF  DIAGRAMMATIC  ILLUSTRATION?-*  [Ch.  V. 

is  ordinarily  understood  to  be  tlie  representation  of  objects 
by  color,  tbe  Drawing  or  the  Element  of  Form,  underlying  the 
color,  and  obscured  by  it,  is  still  the  more  distinctive  and 
truly  artistic  Element.  It  is  the  same,  by  correspondence, 
with  the  Universe  at  large.  The  Typical  Plan  of  Creation, 
the  Linear  Draft  of  the  Primitive  Conception,  is  overlaid  by 
the  coloring,  or  by  the  glare  of  the  Facts  and  Phenomena, 
the  subject  of  our  first  Observational  Generalizations. 

495.  The  relative  importance  of  such  Observational  Knowl- 
edge is  beginning  to  pale  before  the  rising  appreciation  of  the 
Discovery  of  Laws,  and  it  is  the  Department  of  Form  in  the 
Universe  of  Being,  which  is  most  especially  illustrative  of 
these  Laws.      Agassiz,  Buckle,   and  other  philosophers  in 


ciSM,  in  respect  to  Uistveksology,  is  found  in  the  Evolution  of  Number,  and 
especially  in  the  Parallel  Coincidence  of  Development,  and  the  resulting  Accu- 
racy of  Correspondence,  between  the  two  Elementary  Domains  of  Kumber  and 
Form.  These  furnish  a  Sample  and  Guide  in  respect  to  every  other  Species 
of  Correspondence  and  Distribution.  As  an  Ulterior  and  Reactionary  Rectifica- 
tion, however,  of  our  Analogical  Observations  in  these  Elementary  Domains,  the 
Elementary  Analysis  of  SiDeech,  or  Language,  has  a  remarkable  function  to 
perform.  Seemingly  not  one  of  the  Exact  Domains,  Language  has,  neverthe- 
less, a  central  or  intermediative  position  between  Matter  and  Mind,  of  a  Charac- 
ter which  renders  its  Elements,  in  a  sense,  the  most  Elementaky  Domain. 
This  Quality  and  Function  of  Language  will,  however,  only  partially  appear 
in  the  present  work.  Language  is  so  much  a  Speciality  that  there  is  much  to 
be  taught  in  respect  to  it  before  it  can  be  employed  for  guidance  and  illustra- 
tion. Music,  Logic,  and  Rhetoric  belong  with  Language  as  parts  of  the  same 
General  Domain. 

2.  Without  this  sound  basis  of  Comparison  between  the  Details  of  Different 
Elementary  Domains  of  Knowledge,  with  its  rigorous  rectifying  influence  over 
all  guesses,  approximations,  and  vague  intuitive  perceptions,  no  supposed  Law 
of  Serial  Development  is  truly  discovered  ;  and  nothing  so  founded  can  be  more 
than  Semi-Scientific.  The  numerous  claims  to  the  discovery  of  such  a  Law, 
some  of  them  embodying,  in  fact,  a  large  portion  of  Truth,  can  be  readily  tested 
in  this  manner.  Whether  they  chance  to  contain  much  or  little  of  Truth,  they 
are  not  proven  to  contain  any  of  it,  until  they  can  be  applied  otherwise  than 
in  Broad  Generalizations  at  a  secure  distance  from  the  Special  Cases  of  Com- 
parison between  the  Details  of  Different  Domains.  No  severer  test  can  be 
demanded  than  the  Analogies  between  the  two  Exact  and  Elementary  Domains 
of  Number  and  Form. 


Ch.  v.]         TPwANSITION  FKOM  PHILOSOPHY  TO  SCIETfCE.  355 

Science,  affirm  that  Science  is  now  overburdened  with  Facts, 
and  that  the  discovery  of  Laws  alone  can  conduct  to  the  higher 
grade  of  appreciation  in  the  Scientific  World.  Morphology  is 
therefore  to  be  the  Scientific  Domain  of  the  Future,  in  prepon- 
derance, as  Substanciology,  the  Observation  and  Classification 
of  Facts,  has  been  the  Special  Arena  of  the  Science  of  the 
Past. 

496.  The  important  step  now  to  be  taken  is  to  announce,  and 
to  prove,  that  each  of  the  fundamental  Principles,  Elements, 
Factors,  Domains,  Stages,  and  Aspects  of  Being  has,  cor- 
responding with  it,  in  the  Outline  and  Midline  or  Inline  of 
Things  in  the  World  at  Large,  an  equally  fundamental 
Yaeiety  of  Form,  eclioing  to  it^  and  representing  it^  as  it 
were^  Biagrammatically^  but  really  Symbolically,  so  that  this 
new  Department,  namely,  that  of  Form,  thus  becomes  the 
Grand  Manifesting^  or  Illustrative,  Department  of  Being. 

497.  The  Configuration,  first,  of  the  World  which  we  in- 
habit, and  then  of  the  Human  Body  as  a  minor,  repetitory, 
world  or  Microcosm,  will  be  assumed  as  special  Domains  for 
the  illustration  of  the  Principle  here  announced — that  of 
the  Echo,  within  the  Domain  of  Form,  {Morphology),  hy 
Special  Distributions  of  Form,  {or  Figure\  to  the  Funda- 
mental Special  Distributions  of  all  Being  whatsoever, 

498.  The  statement  of  this  Principle  of  Echo  or  Analogy 
between  all  the  Special  Domains  of  Being,  and  the  illustration 
of  the  Common  Element  between  them  by  corresponding 
Forms,  may,  indeed,  be  enlarged  by  affirming  that  the  Echo 
or  Analogy  is  not  confined  to  general  discriminations,  but  that 
it  continues  with  Mathematical  Exactness  down  to  the  utmost 
minuticB  of  the  details. 

499.  But  we  have  primarily  to  do  with  General  Distributions, 
and  with  those  especially  which  have  been  hitherto  named  in 
the  preceding  Chapters.  In  the  single  fact  of  successfully 
establishing  the  Principle  in  respect  to  these  Distributions 
only,  we  shall  transcend  completely  the  old  Domain  of  Meta- 


356  REFLEXION  OF  SCIETTCE  Ij^  PHILOSOPHY.  [Ch.  V. 

physics,  altliougli  commencing  in  it,  and  shall  plant  our  feet 
securely  upon  the  new  ground  of  Positive  Science,  loJiile  yet 
dealing  with  Metapliysical  Discriminations  ;  thus  interlock- 
ing, as  no  one  has  hitherto  attempted  even  to  do,  hy  a 
double  chain  of  Metaphysical  and  Mathematical  demonstra- 
tions, the  two  sundered  Hemispheres  of  Knowledge, — Philo- 
sophy and  Science. 

500.  The  Philosophical  Basis  of  Being  is  more  interior,  and 
in  that  sense,  prior ;  but  it  is,  for  that  very  reason,  less  explicit, 
or  more  obscure. 

501.  It  is,  therefore,  with  the  Scientific  Basis  that  these  de- 
monstrations will  begin.  It  will  then  be  by  a  Reflection  cast 
from  Science,  that  Philosophy  will  become  Scientized  and  in- 
telligible ;  that  it  will  be,  in  other  words,  interpreted  to  itself. 
It  is  by  Analogy  with  this  procedure  that  the  Intuitions  of  the 
Race  will  be  apprehended  and  corroborated  by  the  Intellect ; 
and  while  they  will  confess  a  debt  of  gratitude  so  incurred,  the 
Intellect  wiU  in  turn  discover  the  worth  of  Intuition,  and  be- 
come deferential  to  it. 

502.  It  has  been  previously  shown  that  the  leading  Concep- 
tions of  IS'umber,  as  Cardinal  and  Ordinal,  for  example,  are 
generated  from  the  conception  of  any  Ideal  Limit;  as  that, 
for  instance,  between  the  Something  and  the  Nothing,  (t.  111). 
But  Limit  is  also  the  Incipiency  of  Form,  as  the  conceptions 
derived  from  it  are  the  Incipiency  of  Number.  It  will  now  be 
shown  inner sely,  that  the  Conceptions  of  Form  are  necessarily 
generated  from  the  Conceptions  of  Number. 

503.  Posit,  through  the  imagination,  two  points  anywhere  in 
Space,  and  let  these  two  points  represent  two  Units.  Conceive 
of  them  then  as  the  Sum  called  Two,  that  is  to  say,  collec- 
tively, or  as  co-existing  at  the  same  time  in  the  mind ;  and 
this  conjoining  of  the  two  individual  or  separate  Units  into  a 
collective  Twbness  is  necessarily  effected  by  drawing  a  line 
of  abstract  thought  as  a  trait  d^  union  or  connection  between 
them.    This  Line  so  improvised  and  interposed  by  the  opera- 


I 


Ch.  v.]  tra]s-sitio:n-  fpwOM  number  to  form.  357 

tion  of  the  mind  itself,  is  then,  Limit,  and  as  such  it  is  the 
governing  element  of  Form.  This  is  the  Morphismus  within 
the  Numerismus,  Form  is  thns  generated  from  Number 
(c.  8,  t.  143).  t.  475. 

504.  We  thus  pass  up  from  the  consideration  of  Number  to 
the  consideration  of  Form ;  from  the  Abstract  Mathematical 
Domain  to  the  Geometrical ;  from  Ontology,  the  Science  of  the 
Point— each  Ens  represented  by  a  Unit—\^  Morphology,  the 
Science  of  the  Line,  (Lines,  Lineation) — each  Law  represented 
by  a  Line  ;  from  Substance — as  Aggregative  Eritia  or  Beings 
— and  their  label,  Number,  up  to  Shape  or  Figure,  as  the 
Solidifying  Constraint  or  Limitation^  imposed  upon  Sub- 
stance. 

505.  Form  or  Shape  is  of  Infinite  Variety,  like  the  Combina- 
tions of  Number.  There  are,  nevertheless,  certaia  Aspects  of 
Form  which  are  Elementary,  in  different  Orders  and  Grades 
of  Elementation.  The  Discovery  of  the  true  Distribution  and 
Significance  of  these  Primitive  and  Typical  Varieties  of 
Form  is,  for  the  reasons  above  stated,  an  exceedingly  im- 


Conimentary  t,  503*  1.  As  we  come  now  from  the  Domain  of  Num- 
ber, we  shall  be  occupied  still,  for  a  time,  in  some  measure,  and  especially  in 
the  Commentary,  with  Considerations  of  a  mixed  nature,  which  are  transitional 
between  these  two  Domains ;  and  even  with  some  which  belong  more  properly 
to  Numerology,  but  which,  from  the  crowded  state  of  J;he  preceding  chapter, 
were  excluded  or  insufficiently  treated  there. 

2.  Something  remains,  thus,  to  be  added  in  respect  to  the  Numerical  Distribu- 
tion of  the  Parts  connected  with  the  Figure  of  the  Human  Body,  as  symbolic 
of  The  Universal  Principles  op  Being.  We  terminated  the  investigation 
in  the  preceding  chapter  by  arriving  at  the  Nails  and  Teeth,  the  Extremities  of 
the  Extremities^  and  the  Symbols  of  SpecifiG  Analytical  or  Elementary  Qenerali- 
zation.  (t.  462). 

3.  The  Nails  of  the  Fingers  of  a  Hand  repeat  the  Fingers  of  the  Hand,  and 
represent  them  in  a  more  Abstract  way,  as  Unism,  Duism,  Trinism,  (Quartism 
and  Quintism),  the  Abstract  Principles  of  the  corresponding  Digital  Numbers 
repeat  the  Numbers  themselves.  The  Nails  collectively  hold  therefore  the  same 
Analogical  Eelationship  to  Numerology,  The  Metaphysics  of  Mathematics 
which  the  Fingers  themselves  hold  to  Mathematics  as  such  (Tab.  13,  t.  231); 
or,  more  strictly,  to  Arithmetic,  the  Incipiency  of  Mathematics.     The  Nails 


iJoS  SYMBOLISM  OF  FREEMASONRY.  [Ch.  V. 

portant  part  of  the  total  Universological  Discovery.  It  is  this 
wMch  will  now  occupy  our  attention.  This  Analytical  and 
Primitive  Understanding  of  Form  is,  in  fact,  the  Square  and 
the  Compass  of  the  New  Science.  The  Symbolism  of  Form 
intuitively  prevised  has  been  the  Special  Depositary  of  the 
Institution  of  Free  Masonry.  Intellectually  discovered,  it  per- 
tains to  the  Science  of  Universal  Morphology,  which  is,  in  the 
sense  above  explained,  the  Fundamental  Domain  of  Scientific 
Analogy. 

506.  It  must  not  be  supposed  that  the  !N"otation  exhibited 
in  the  preceding  Chapter — ^though  consisting  of  certain  Num- 
bers appropriately  chosen  as  analogous  with  the  Departments 
of  Being  to  which  they  were  assigned — contains  in  itself  an 
exhaustive  Distribution  of  The  Domain  of  Number  in  accord- 
ance with  the  Distribution  of  Being  at  large.  Numbers  (as 
1,  2,  3,)  are  themselves  only  a  Subdivisional  Department  of 
Number,  as  itself  an  entire  Domain  of  Being.  There  are  many 
things,  as  Values^  Functions^  Series,  etc.,  which  fall  within 
the  Domain  of  Number,  and  which  are  not  Numbers.    It 


correspond,  in  other  words,  to  the  Abstract  Elements  of  Number.  They  occur 
in  Groups  of  5  ;  the  double  group,  10,  being  the  Natural  Basis  of  Numeration. 
The  toes,  by  their  comparative  grossness,  symbolize  Indeterminate  Number, 
which  is  also  distributed  by  5  (t.  457) ;  the  Fingers  denote  the  True  Digital 
Numbers,  (t.  462). 

4.  The  Teeth  hear  the  same  relation  to  the  Abstract  Elements  of  Form  and  to 
Morphology,  which  the  Nails  hear  to  the  Abstract  Elements  of  Number  and  to  Nu- 
merology. The  Teeth  are  the  Radical  Extremities,  or  (inversely)  the  Ultimate 
Origins  of  the  Bony  Framework  of  the  Head,  in  the  same  sense  as  the  Nails  are 
so  of  the  Bony  Framework  of  the  Body  (or  Trunk).  Form  belongs  with  the 
Head,  as  Substance  or  Bulk  {represented  by  Number  or  Sums)  belongs  with  the  Body, 
(or  Trunk);  Form  with  Science,  yAbstra^toid),  as  Substance  with  Nature,  {Con- 
cretoid).  The  Head  is  the  Seat,  and  Type,  and  Symbol,  of  Science,  and  Knowledge, 
and  Truth,,  as  the  Body  is  of  Nature,  and  Observation,  and  Fact. 

5.  The  Abstract  Elements  of  Form  are  Puncttsm,  the  Spirit  of  the  Point ;  Line- 
ism,  the  Spirit  of  the  Cut,  Line,  or  Edge;  and  Surfacism,  the  Spirit  of  the  Sur- 
face or  Side,  {representative  also  of  Solidism,  the  Abstract  Principle  of  the  Con- 
crete). These  echo  and  correspond  with  Unism,  Duism,  and  Trinism,  respec- 
tively, as  the  Abstract  Elements  of  Number ;  (Trinism  representing  also  Triunism 


Cn.  v.]  FOPwM,    NUMBER,    AND   UNIVERSAL  BEING.  3d9 

results,  therefore,  tliat  we  liave  still  to  distribute  the  Domain 
of  Number,  analogically  with  the  Distribution  of  Being,  or 
of  the  Universal  Domain  of  Science  and  Philosophy,  as  effected 
in  the  preceding  chapter ;  and  then — which  is  now  the  Grov- 
eming  Point  of  Yiew — analogically  with  the  Distribution  of 
the  Domain  of  Form,  now  also  to  he  effected  and  to  he  made 
the  Canon  of  Criticism  upon  all  other  Distrihutions.  The 
Distribution  of  Form  will,  therefore,  take  the  lead  in  what 
follows,  relating  itself  to  the  Distribution  of  Being  completed 
in  the  preceding  chapter.  That  of  Number  will  then  follow, 
and  be  related  to  it.    A  Parallel  Distribution  of  Form,  of 


— the  Concretismus).  The  Cuspid  or  Canine  Teeth  symbolize,  as  previously  noted 
(t.  462)  Punctisra ;  the  Incisor  or  Cutting  Teeth  symbolize  Liniism,  (repeated 
by  the  Bicuspids  or  Two-Point-TQQth, — Two-Points  implying,  and  being,  in 
another  form,  the  Equivalent  of  Line).  The  Molars  or  Grinders,  also  called 
Multicuspids,  symbolize  Surfacism,  (covering  and  implying  Solidism,  the  bulk 
and  strength  of  the  Concrete  Idea).  Mashing  and  Grinding  are  done  by  Op- 
posed Surfaces,  as  Cutting  by  Opposite  Edges,  and  Piercing  by  Points.  Sur- 
face is  also  Many-pointism,  as  contrasted  with  Two-pointism  and  One-pointism 
or  Unipunctism. 

6.  In  this  Al)8tract  Elementation  of  Number  and  Form^  and  in  the  Echo  of  each 
to  the  other  sphere^  is  the  Incipiency  of  all  possible  Knowledge  of  Exact  or  Scien- 
tific Analogy.  We  are  here  in  the  Elementismus  of  Being  and  Thought,  as 
contrasted  with  the  Elaboiismus,  or  Grand  Body  of  Observational  Generaliza- 
tions, such  as  have  constituted  the  Philosophies  heretofore  extant.  The  Ele- 
mentismus of  Number  is  a  Simplification  or  Abridgment  of  the  Elementismus 
of  Form ;  inasmuch  as  Nature  is  simpler  than  Science,  and  Science  exacter 
than  Nature.  Instead  of  ruling  in  the  Number  8,  which  has  relation  to  Cuba- 
ture,  and  hence  to  Exactitude,  it  rules  in  5  (Augmented  from  3)  (t.  457).  See 
also  Dia.  80,  t.  1039,  for  the  Type-Form  of  the  Human  Hand. 

7.  The  following  Numerical  Formulae  express  the  Constitution  of  the  Typical 
Numerical  Outlay  of  those  Parts  and  Aspects  of  the  Body,  and  especially  of  the 
Skeleton  and  its  Armature,  which  have  now  been  cited,  (in  the  preceding  chap- 
ter), as  symbolizing  and  correspondential  with  the  different  kinds  of  Universal 
Principles  characteristic  of  different  Systems  of  Philosophy.  Their  Evolution 
from  Unity,  and  then  from  Unism,  Duism,  and  Trinism,  will  be  sufficiently 
obvious. 

1  =  The  Whole  Body,— the  Subject  to  be  distributed. 
1  -h  2  =  3,  or  thus :  1,  The  Simple  Wholeness ;   2,  the  Bi-lateral  Sym- 
metry ;  and,  3,  The  Complex  Wholeness  of  the  Entire  Body. 


360  AlS^ALOGUES   OF  SPEIVTCEE'S   SCALE.  [Ch.  V. 

Numlber,  and  of  Universal  Being,  will,  therefore,  result  from 
this  Analysis. 

507.  The  Spencerian  Distribution  of  Science,  (1.),  (2.),  (3.)j 
(Tab.  15.  t.  278),  has  for  its  Analogues  in  respect  to  Form,  (1), 
Abstract-Co:nceete  Form,  (or  Naturo- Abstract  Form),  which 
is  the  Actual  Form,  as  exhibited  in  Nature^  of  C/Tiembodied 
Substances  and  Phenomenal  Affections  of  Matter ;  the  Forms, 
in  other  words,  belonging  to,  or  involved  in.  Chemical  Ele- 
mentary Substances ;  in  the  Rays  of  Light ;  in  the  Vibrations 
of  Heat,  etc. ;  for  Vibrations  and  Motions  of  all  sorts  are  a  De- 
partment merely  of  Form  ;  (this  is  Form  concreted  with  the 


1  +  2'  =  5,  (for  3) ;  the  3  strengthened  or  carried,  m  it  were,  to  a  higher 
Power),  (1),  or  thus  :  1,  The  Thumb ;  2^  The  Four  Fingers ; 
5,  the  Wholeness  or  Collective  Group. 
1  +  2^  +  3,  (=  8  the  Collective  Wholeness),  or  thus :  1,  The  Cuspid ; 
2^,  Incisors  and  Bicuspids ;  and,  3,  Molars ;  (of  the  Half- Jaw). 
3  (for  1  +  2°d  and  S-^^  Intensities  of  1)  +  2,  +  2',  or  thus :  1,  (with  interior 
Constitution  of  3  and  5),  The  Sacro-Coccy'geal  Column ;  and 
2,  The  Coxal  Bones,— for  the  Pelvis  ;  and  2'  (  =  8),  for  the 
Bones  of  the  Head  (t.  460). 
The  above  Formulae  belong  to  Secondary,  or  to  Sciento-Philosophy. 

1  4-  2'  +  5  (for  3) — ^in  a  more  general  sense,  as  relating  to  the  whole 
Body  instead  of  the  Hand—,  or  thus  :  1,  The  Simple  Whole- 
ness of  the  Body  ;  2\  The  Four  Quarters,  terminating  in  the 
Digital  Groups ;  5,  The  Numeral  Measure  of  each  Digital 
Group,  (t.  457). 
The  above  is  characteristic  of  the  Kantean  Distribution. 

(8  (for  1,  as  Higher  Intensity  of  1,)  +  2^^=  7)  +  (3  (for  1)  +  2  =  5)  =  12. 
(Add  1  at  the  beginning  for  Simple  Wholeness  of  Group, 
and  1,  (13),  at  the  end,  for  Complex  Wholeness). 
This  is  the  Schedule  of  the  Numerical  Arrangement  of  the  Ribs  in  two  Groups 
of  7  Long  Ribs  and  5  Short  Ribs.  It  is  Artoid  as  contrasted  with  the  Previous 
Distributions  which  are  Naturoid  and  Scientoid,  respectively.  It  is  coincident 
with  the  Main  Distribution  of  the  Musical  Scale  (t.  1031),  and  is  finally  the 
precise  "  Law  of  the  Series"  as  delivered  by  Fourier,  and  made  the  Basis  of  his 
entire  System.     Fourier  is  pre-eminently  the  Artistic  Philosopher,  or  the  Artist 


(1)  When  an  Odd  Number  is  to  be  augmented,  or  to  receive  a  Higher  Intensity,  it  is  done  by  ascend- 
ing a  degree  in  the  Natural  Series ;  an  Even  one,  by  a  Higher  Mathematical  Power  ;-Naturoidal  and 
Scientoidal  Methods,  respectively. 


Ch.  v.]  THREE  TYPES  OF  FORM.  361 

Substance  which  manifests  it ;  either  more  perfectly  identified 
with  Materials  or  Gross  Matter,  as  in  Chemistry ;  or  partially 
abstracted  from  Gross  Matter,  as  the  Phenomena  of  Light,  for 
instance  ;  or  manifested  in  Mechanical  Motion,  as  the  result  of 
Internal  Force,  as  of  Heat) ;  (2)  Abstract  Form,  (or  Sciento- 
Abstract  Form),  Form  not  specifically  related  to  any  given 
Substances,  Motions,  or  Objects,  whatsoever,  lout  Abstracted  or 
withdrawn,  and  constructed  into  Arrangements,  and  Figures, 
or  Shapes,  in  Pure  Space,  and  by  the  independent  action  of 
the  Mind;  (3)  Concrete  Form  (or  Composite  Form),  The 
Actual  Form  of  Real  or  Existing  Objects  or  Things, — of  Plu- 


among  Philosophers.  His  Scale  of  Sacred  or  Harmonic  iSTumbers  is  1,  3(4),  7, 
12(13).  The  1  is  Sub-pivot,  and  13  Super-pivot.  The  3,  7,  12  are  the  Grand 
Reigning  Numbers  in  "  the  Distribution  of  the  Harmonies."  The  Ribs  cover- 
ing and  movifig  with  the  Rhythm  of  the  Heart  and  Lungs,  are  the  Rhythmical 
Portion  of  the  Corporeal  System,  It  is  here,  therefore,  that  Swedenborg  as  a 
Spiritual  Philosopher  also  modulates.  Art  and  Spirit,  (Esprit,  Mavement)^  are 
related  to  the  same  region. 

8.  Finally,  Corate  furnishes  the  coarse,  strong,  practical  Backbone  of  Philo- 
sophy. The  Numerical  Formula  of  his  Encyclopedic  First  Philosophy — as 
enlarged  from  5  to  8  groups  of  Principles  (t.  455)  —  is  (7  +  5  =  12)  + 
(7  +  5  =  12)  =  24,  the  Normal  Number  of  the  Vertebra3.  The  first  Group  sus- 
tains and  coincides  with  the  Ribs — Dorsal,  Artoid ;  the  second  Group  is 
divided  by  it,  as  interposed  between,  into  one  of  7 — Cervical,  Scientoid,  (im- 
plying the  Skull  as  1 ;  so  =  7  -f  1  =  8 — or  an  Octave) — and  one  of  5 — Lumbar, 
Naturoid.  The  "  Second  and  Third  Philosophies  "  of  Comte  are  indeterminate 
numerically,  as  previously  stated  (t.  456). 

9.  The  following  Table  exhibits  in  Coup  d'ceil  the  Relations  of  these  Pivotal 
Numbers  to  Nature,  Science,  and  Art.    (See  also  c.  39). 

TABIjE       1. 


Art 

Science 
Nature 
31 


362  COEEESPOJ^DING  TYPES   OF  NUMBER.  [Ch.  V. 

ralizalble  Objects,  as  Horse,  House,  Man,  as  distinguished 
from  mere  Substances,  Motions,  or  Affections  of  Matter.  TMs 
unites  in  a  blended  Mikton  the  two  former  varieties  of  Form. 

508.  The  Corresponding  Departments  of  Number  are:  (1) 
Abstract-Concrete  Number,  an  Obscure  and  Mixed  Kegion  of 
Number  hy  Actual  Count  of  the  Phenomena  of  the  Abstract- 
Concretismus  of  Nature,  as  the  Eatios  of  Chemical  Combina- 
tion, for  instance ;  (2)  Abstract  Number,  such  as  occurs  in 
Pure  Numerical  Calculations ;  (3)  Coi^crete  Number,  Num- 
ber hy  Actual  Count  of  Object-bodies,  the  Constituents  of  the 
Concretismus,  (Spencer),  or  Corporismus  of  Nature.    The  First 


10.  Four  (4)  related  to  Quadrature  or  The  Squake,  (as  2  to  the  Straight  Line, 
and  8  to  the  Cube),  is  the  Sciento-Sdentoid,  or,  in  other  words,  the  Pre-eminently 
Scientific  Number.  Three  (3)  is  the  Number,  on  the  contrary,  in  which  Nature 
and  Art,  (which  last  is,  in  a  general  sense,  Naturoid),  concur  or  meet  in  a  Com- 
munity of  Contrast  with  Science  ;  as  the  two  Concretes  stand  contrasted  with  the 
Abstract  (t.  243).  The  Number  Seven  (7)  is  the  Sum  of  these  two  (4  +  3).  It 
is  hence,  as  all  Theologians  and  Mystics  have  agreed,  the  Number  which  denotes 
essentially  Completeness,  Wholeness,  or  Entirety  of  All  Sorts.  The  Num- 
ber Twelve  (12\  nevertheless,  gives  a  still  higher  Artistic  Fullness  and  Com- 
pleteness of  Meaning.  The  subject  of  Numerical  Series  and  "  Sacred  Numbers," 
or  "  Pivotal  Numbers,"  will  recur  at  another  Point,  and  will  then  be  farther  ex- 
panded, (t.  708). 

11.  Four  (4)  and  Three  (3),  the  Factors  of  Seven  (7),  remain,  then,  in  a 
pre-eminent  sense.  The  Representative  Numbers  denoting  the  Scientismus  of 
Science  and  the  Scientismus  of  Nature,  respectively.  The  Scientism  of  Science 
is  its  Exactitude  or  Truth ;  the  Scientism  of  Nature  is  its  convergency  upon 
Ends  of  Use :  in  other  words,  The  Good  or  Utility  which  is  the  Object  of  Being 
— as  Causes  upon  that  Eflfect.  These  are  then  The  True  and  The  Good  ; 
while  7  (and  in  a  still  higher  Art-Sense  13)  symbolizes  The  Comj)Iete  or  Perfect, 
and  hence  The  Beautiful. 

12.  Swedenborg,  indeed,  affirms  that  the  Number  4  is  predicated  of  Good, 
and  signifies  it,  and  3  of  Truth,  and  signifies  it  (1).  This  seems  to  be  an  exact 
reversal  of  what  is  stated  in  the  Text ;  but  Swedenborg  never  makes  the  discrimi- 
nation between  Repetitive  Analogy  and  Tendential  Analogy  (t  31)  which  is 
so  great  a  defect,  that,  whenever  he  comes  into  details,  his  averments  are  ren- 
dered nearly  useless  for  Scientific  or  Practical  purposes.  Does  4  coincide  with 
Truth,  (that  is,  have  the  two  the  same  character  or  ideal  shape),  or  does  it 


(1)  "  The  numbers  Two  and  Four,  in  the  "Word,  are  predicated  of  Goods,  and  signify  them ;  and  the 
numbers  Three  and  Six,  of  Truths,  and  signify  them."    Apocalypse  Revealed,  No.  322. 


Ch.  v.]  .       CALCULATIOiS^  AND   COUNT.  363 

and  Third  of  these  are  The  Keal  Concrete,  (1  ;  3),  as  contrasted 
with  the  Second,  (2  ;  2)  (t.  248).  What  we  are  really  distin- 
guishing is,  therefore,  Number  hy  Calculation  from  K'umber 
by  Actual  Count,  or,  in  short,  Calculation  from  Count.  The 
difference  between  these  two  is  like  that  between  the  Modem 
Geometry,  ( — Descartes,  conducted  by  means  of  the  Abstract 
Eolations  of  Number  and  Form),  and  the  Ancient  Geometry, 
conducted  by  the  aid  of  Actual  Diagrams.     This  completes 


coiTicide  in  this  manner  with  Good ;  or,  on  the  other  hand,  does  it  teTid  toicards 
Truth,  or  Good,  (and  then  to  which  of  them),  in  order  to  secure  the  complement 
of  itself,  something  which  should  be  added  ?  To  answer  these  questions,  we 
must  go  into  the  Department  of  Form.  The  Repetitive  Morphic  Analogue  of 
4  is  the  Square ;  that  of  3  is  the  Isoceles  Equilateral  Triangle,  (or  Wedge\ 
The  Square  first  embodies  Truth,  pre-eminently,  that  is  to  say,  by  Adjwsiment  of 
Straight-Lines  and  Biffht-Angles  ;  while  yet,  secondarily,  and  in  respect  to  Use 
or  Functicm,  it  is  applied  to  Substances  as  a  gauge,  to  bring  them  into  con- 
formity with  its  own  Truth ;  as  the  Law  is  applied  to  Indulgence  or  Gratifica- 
tion. Kow  Indulgence  or  Gratification  is  Good  or  Bad,  both  Good  and  Bad 
coming  within  Swedenborg's  meaning  of  Good ;  hence  it  may  be  said  truly 
that  4,  or  the  Square,  or  Law,  corresponds  with  The  Good  (or  with  Substance) 
in  the  sense  that  it  is  correlated  to  it ;  or  relates  to  it  functionally,  or  with  refer- 
ence to  its  own  use  or  office,  but  not  in  the  sense  that  it  coincides  with  it ;  for  in 
this  sense  just  the  contrary  is  true.  Coincidence  is  Repetitiye  Analogy; 
Correlation  is  Tendential  Analogy.  The  4  is  analogous  with  Truth  in 
the  Sense  of  Coincidence  (Identity  of  Form  or  Character),  and  Correspondential 
with  Good,  in  the  sense  of  Correlation,  as  that  which  is  adapted  to  apply  to 
and  regulate  it.  It  is  the  former  of  these  facts  of  Being  which  is  affirmed  in 
the  Text,  and  it  would  seem  to  be  the  latter  which  Swedenborg  apprehended. 
This  Antithesis  between  his  Analogies  and  those  which  are  Primary  and  Gov- 
erning in  Universology  is  very  frequent,  and  in  some  sense  fundamentally  char- 
acteristic, although  from  failure  to  appreciate  this  doubleness  in  the  varieties 
of  Correspondence,  he  is  not  consistent  with  himself,  and  sometimes  affirms  Co- 
incidence. ■ 

13.  As  the  rule,  however,  th£  Inspirational  Method  cognises  Function,  while  Sci- 
ence cognizes  Form ;  the  latter  is  Statoid  or  Standard,  and  the  former  Motoid  or 
Fluctional;  the  latter,  the  Anatomy  of  the  Dead  Subject ;  the  former,  the  Phy- 
siology of  the  Living  Being ;  the  latter  dead,  but  oflFering  the  more  distinct 
Understanding,  the  former  living,  but  involved  in  Mystery. 

14.  The  most  inclusive  arena  for  the  display  of  this  Divergency  between  the 
"  Correspondences "  of  Swedenborg  and  the  Primary  Scientific  Analogies  of 
Universology,  (for  as  Secondary  the  Functional  Correspondences  are  also  here 


364  INDETERMINATE  OR  CHAOTIC  FORM.  [Ch.  V. 

the  First  and  Foundational  Stage  of  this  Parallel  Distribu- 
tion of  Being,  Form  and  Number. 

509.  But  before  exhibiting  in  Diagram  tlie  Three  Funda- 
mental Varieties  of  Form  above  described  Verbally,  let  us  clear 
the  ground  by  disposing  of  Indeterminate  or  Chaotic  Form, 
the  Analogue  of  Indeterminate  Being  and  Number,  ~ 
(t.  244) ;  and  for  this  purpose  certain  varieties  taken  some- 
what at  random,  as  Samples  of  a  Determinate  Form  are  brought 


included),  has  reference  to  Space  and  Time,  the  Joint  Negative  Ground  of  all 
Limited  Being.  The  folloTving  Extract  puts  very  clearly  and  forcibly  the 
current  Swedenborgian  Conception : 

15.  "  The  two  most  Universal  Properties  of  the  Natural  World,  which  enter 
into  all  Sensuous  Forms,  as  Necessary  Conditions  of  their  Existence,  are  Space 
and  .Time. 

16.  "  To  these  Correspond  the  two  most  Universal  Properties  of  Mind  which 
are  necessary  to  its  Existence,  whatever  be  its  Form  ;  and  these  are  Love  [Good], 
and  Thought  [Truth]. 

17.  "  These  two  kinds  of  Properties,  Mental  and  Sensuous,  Correspond  to- 
gether^ not  because  there  is  any  natural  analogy  between  them,  for  they  are  un- 
like in  Kind ;  still  less  because  they  have  any  direct  resemblance,  but  because 
the  Universal  Mental  Properties  are  the  Producing  Causes  of  the  two  Corre- 
sponding Natural  Properties  [The  Appearance  of  Time  and  Space; — This  is 
Pure  Idealism]. 

18.  "  Space  is  the  Representative  Effect  of  Finite  Love,  and  Tirne  the  Repre- 
sentative Effect  of  Finite  Thought. 

19.  "  In  other  words,  the  Space  of  the  Natural  Universe  is  an  Effect  of  the 
Common  Condition  of  all  Finite  Wills;  and  the  Time  of  the  Natural  Uni- 
verse is  an  Effect  of  the  Common  Condition  of  all  Finite  Intellects."  (1). 

20.  This  whole  statement  is,  again,  in  precise  accordance  with  what  is  said 
above  of  the  Number  4  ;  a  complete  reversal  of  wTiat  Unwersology  lyropounds  as  the 
Primary  or  Leading  Truth  of  the  Subject;  while,  nevertheless,  the  Sweden- 
borgian statement  is  vindicated,  in  a  Secondary  sense.  Space  coincides  icith 
Station,  or  Co-Existences,  of  which  it  is  the  Arena,  and  so  with  the  Static  or 
Standard  and  Permanent  Fundamental  Cut-up  of  Space  in  Idea  by  the  Elemen- 
tary Mathematics,  furnishing  the  Measuring  Points  and  Lines  of  Existence;  and 
then  with  Existence  itself  as  that  which  infills  this  Negative  Continent  or  Ground 
with  its  Ideal  Framework  of  Governing  Relations.    All  of  this  Stationa/ry  Ap- 


(1)  Tulk's  Aphorisms  on  the  Laws  of  Creation,  as  displayed  in  the  Correspondences  that  subsist  be- 
tween Mind  and  Matter,— pp.  9, 10. 


Ch.  v.] 


INDETERMINATE  NUMBER. 


365 


into  Comparison  with  it  in  tlie  following  Diagram.  I  sliall  also 
interpose  the  Morphic  Analogues  of  Nature,  Science,  and 
Art,  before  recurring  to  the  Spencerian  Distribution. 


Diagram     IN"  o .     9. 

Figure  1.    Indeterminate  Form. 


G 


Figure  2.    Teterminate   Form. 


510.  Indeterminate  Number  has  in  it,  by  Inexpugnabil- 
ITY  OF  Prime  Elements  (t.  226),  a  certain  Minor  Portion  (or 
Subdominance)  of  Kegularity,  which  enables  us  to  classify  it 


paratus  of  Being,  Conjointly,  Corresponds^  in  other  words,  repetitively^  with 
Space,  and  is  represented  in,  and  meant  by.  Space,  in  the  sense  in  which  we 
are  now  considering  that  subject ;  and  within  the  Mnd,  the  Mind-Space,  or 
Capacity  for  Receiving  and  Comprehending  ideas,  together  Tv^th  the  Dis- 
criminating Points  and  Lines  of  Attention,  Observation,  and  Thought,  (the 
Truth  Cognizing  Faculty),  has  again,  consociated  with  it,  the  Content  of  Fact 
filling  the  Mind-Space,  and  subjected  to  these  Thought-Limitations  \—All  of 


366  INDETERMrN-ATE  FOEM.  [Cn.  V. 

as  One,  Maisty,  All,  etc.  Indeterminate  Form  lias  a  Similar 
Kelation  to  Single  Ohjectness,  to  Partness^  tlie  broken  or 
fragmentary  aspects  of  objects,  and  to  Wholeness  of  Aggre- 
gates, Assemblages,  or  Groups  of  Objects.  In  its  General 
Character,  it  is  nevertheless  Lawless  or  Chaotic  ;  and  as  such 
it  is  associated  with  the  Wildness  or  Unrestricted  Freedom  and 
Unpruned  Extravagance  of  Nature,  as  contrasted  with  De- 
terminate Form,  the  Analogue  of  Science,  and  with  a  Balance 


this,  conjointly,  repeats^  or  coincides  with,  External  Space  with  its  Static  Ap- 
paratus of  Limits  and  Content; — ^tlie  Statismus  of  Mind  with  the  Statismus  of 
Matter;  and  both  with  Science  or  Systematized  Thought,  and  hence  with 
Truth,  the  Statismus  or  Standard  Domain,  or  Domain  of  Standards,  or  Statutes 
and  Lays  or  Laws,  in  the  Universe  at  large. 

21.  Time,  on  the  contrary,  coincides,  or  corresponds  repetitively  icith,  Motion  or 
Co-Sequences,  of  which  it  is  the  Arena  or  Continent,  and,  hence,  wdth  the  Fluc- 
tional  or  Progressional  Development  of  Being ;  and  so  with  MovemeisT  as  the 
Counterpart  of  Existence,  (t.  42;  t.  86;  t.  140-143,  c.  1-9,  t.  321).  The 
Analogue  here  in  respect  to  Mind  is  Affection,  (making  towards).  Appetite, 
(seeking  towards),  or  Will,  or  Volition,  (the  Flight  or  Determinate  Drift  of 
the  Mind).  What  Swedenborg  calls  Love,  and  what  he  calls  Will,  are  here 
blended,  like  the  two  Concretes  (t.  248),  as  the  Counterpart  of  Thought ;  or  as 
Nature  and  Art  are  the  Counterpart,  conjointly,  of  Science.  They,  again,  coin- 
cide with  Good,  as  Thought  with  Truth. 

22.  Space,  therefore,  by  this  Method  of  Aspecting  the  Subject,  corresponds 
with  Thought,  and  Time  with  Love,  which  is  the  Beversal  in  question  of  the 
Fundamental  Statement  of  Swedenborg  and  Tulk.  But  we  can  still  trace  in 
what  manner  they  were  viewing  the  subject,  and  to  what  extent  their  statement 
from  that  subordinate  point  of  view  is  authorized.  They  were,  in  the  first  place, 
wholly  within  what  I,  in  this  larger  Distribution,  denominate  the  Temple  Aspect 
of  the  Subject,  omitting  the  tru^  Spacic  Aspect  entirely.  Hence  their  Distribution 
is  Subdivisionai  merely  of  One  Half  of  the  whole  Outlay  of  the  Subject ;  and 
it  is  a  recognized  Principle  of  Universology  that  such  Secondary  Distributions 
precisely  contradict,  or  stand  antithetically  opposed  to,  the  Primary  and  Governing 
Distribution ;  and  no  one  heretofore,  in  attempting  a  Universal  Distribution, 
has  compassed  more  than  a  Single  Hemisphere  of  the  Subject,  (c.  24). 

23.  Man,  says  Swedenborg,  is  a  Form  (or  Embodiment)  of  Thought,  Intelli- 
gence, or  Wisdom,  and  Woman  is  so  of  Love,  or  Affection.  But  it  is  clear  that 
the  Female  Organismus  is  the  Especial  Embodiment  of  Periodicity,  and  hence, 
of  Time  (Menstruation)  which  is,  therefore,  the  Love-Essence  or  Ground,  and 
that  Man  (Male)  is  not  so  characterized.  But  SuMivisionally  within  the  Life  of 
the  Woman,  her  Prime  (Lat.  Primus,  First)  or  Expansive  Age,  capable  of  Con- 
ception and  Pregnancy  (Fr,    Grossessc),  is  the  Analogue  of  Space,  and   the 


I 


Ch.  v.]  crude  nature  ;  is^aturoid.  367 

and  Compound  of  these  two  wMcli  echoes  to  Art.  It  is  the 
Skill  of  the  Landscape  Gardener,  for  instance,  to  "break  the 
Monotony  of  Regular  Forms  and  High  Culture,  by  com- 
mingling patches  of  Primitive  Wildness  and  Objects  of  Rus- 
tic Construction  in  the  Scene,  and  thereby  to  enhance  the 
Artistic  Effect. 

511.  But,  by  I^ATURE  is  here  meant  Crude,  "Untamed,  Tin- 
scientized  IS'ature ;  Nature  as  she  is  in  herself^  and  not  as 


Sequel  or  later  Patliway  of  her  Life  the  Analogue  of  Time,  in  the  Outward  or 
Natural  World— the  Scientific  Aspect  of  the  Subject.  (Pregnancy  interrupts  the 
Periodicity).  All  this  is  Physiological.  It  is  true,  again,  that  by  Antithetical 
Reflection,  this  is,  in  a  sense,  all  reversed  from  the  Interior,  Mentoid,  or 
Spiritual  point  of  view,  or  in  respect  to  the  Mind  itself,  and  with  respect  to 
that  First  Stage  of  Mentation  in  which  the  Mind  is  (though  really  Male)  appar- 
ently the  Feminine  Party  in  its  relation  with  Matter,  that  is  to  say,  impressed  or 
impregnated  by  it.  Discursive  Reasoning,  Catalogical,  is  8uccesslonal^  or  Repeats 
the  Periodicity  of  tlie  Feminine  Physiology.  It  is  only  Scientic  Analogic  which 
is  Spaceoid,  and  truly  Masculoid. 

24.  Further  attention  to  the  language  of  Tulk,  in  the  above  Extract,  will 
justify  this  Criticism,  and  point  out  very  defimtely  the  Nature  of  his  defective 
estimation  of  the  real  Correspondences.  It  has  been  elsewhere  shown  that 
Procedure  from  Causes  to  Effects  is,  by  likeness  or  Analogy,  a  Procedure  in 
Timer— Logical ;  and  not  in  Space— Analogical  (c.  1-9,  t.  321).  Consequently 
the  Analogy  or  Correspondence  between  Causes  and  Effects  is  always  Tendential, 
TiGYGT  Bepetitive ;  always  Correlation^  hqy^t  Coincidence ;  always  Succession,  never 
Side-by-Side-ness  ;  a  Chain  of  Reasoning,  not  «  true  Dialectic  of  Equation  ;  Causa/- 
tional,  not  Comparisional ;  ongoing,  moving,  vital,  and  spiritual,  not  stationary, 
immovable,  dead,  while  yet  Sciento-basic,  or  fundamental ;  hence,  in  a  word,  Na- 
Tumc,  and  not  Scientic.  Now  the  External  or  Naturoid  Space  and  Time  are  here 
predicated  as  Effects  from  the  Internal  Love  and  Thought,  as  the  Causes  which 
j)roject  them.  This  whole  Procedure  (so  conceived)  is,  therefore,  Successional, 
not  Co-existential ;  hence  it  fulls  entirely  within  an  image  of  Time,  not  within 
an  image  of  a  Compound  Universe  with  one  Aspect  of  Development  falling 
within  Space,  and  another  Aspect  falling  within  Time.  Hence,  again,  the  Dis- 
criminations so  made  can  be  no  more  than  Reflections  of  the  larger  and  Primi- 
tive Discrimination;  and,  like  all  Reflections,  they  are  Antithetical  to  the 
Original  or  Fundamental  Truth  of  the  Subject,  (c.  22). 

25.  In  the  second  place,  all  impressions  in  respect  to  Static  Foundations  gained 
from  Progress,  are  necessarily  blurred  and  obscured  by  tlw  Movement.  It  is  like 
the  idea  of  a  machine  obtained  from  seeing  it  in  action,  as  compared  with  that 
gained  from  taking  it  asunder;  or  like  Physiological  Observations  on  Living 
3Ian  compared  with  Anatomical  Investigation  of  the  Dead  Subject.     This  is 


368  SCIEKTIZED  NATURE.  [Ch.  V. 

she  subsequently  becomes  when  herself  also  a  Department  of 
the  Scientilic  Domain.  We  have,  subsequently,  TAe  ]N^atueal 
Sciences  as  contrasted  with  Exact  Science,  or  Science  more 
strictly  and  properly  so  called,  and  it  is  in  respect  to  them  that 
Nature  re-appears,  tamed,  polished,  and  subdued ;  and  so 
purged  of  her  Frimitive  Wildness  and  Crudity.  Nature  as 
the  cultured  Domain  of  the  Natural  Sciences ;  Nature  as  a 
Department  of  Science,  when  Science  is  employed  with  that 


equally  true  whether  we  apealc  of  Natural  Inspection  hy  the  External  Senses^  or 
Spiritual  Inspection  hy  the  Internal  Senses.  Both  are  within  the  Naturismus  as 
contrasted  with  the  Scientismus.  Swedenborg  was  inspired  with  a  Spiritual 
Emanation  from  Scientific  Trutli,  but  blurred  and  obscured  from  these  causes. 
While  Spiritual,  he  was  still  Natural^  as  compared  with  the  higher  Rational- 
Spiritual  Insight  of  the  Pure  Intellect.  His  utterances  upon  Symbolism  are 
incipient  and  transitional  from  the  Old  Literal  and  Lower  Natural  Presentation 
of  Truth  to  the  perfect  Claritude  of  Exact  Knowledge,  (c.l,  t.  420). 

26.  If  the  Obscure  Spiritual  Utterances  of  Swedenborg  were  denominated 
'Pseudo-Spiritual^  then  the  further  Utterances  by  Harris,  based  upon  them, 
might  be  called  the  Pseudo- Celestial  Degree  of  this  Series  of  "Illuminated" 
Deliverances.  But  the  prefix  Pseudo-  should  not  be  used  in  either  case  as 
denoting  actual  falsity,  either  of  the  conscious  or  the  unconscious  variety,  but 
simply  as  signifying  the  Imperfection  or  Shortcoming  of  these  Writings  from 
lack  of  the  strictly  Intellectual  Element,  and  hence  of  the  true  Sdentijic  Charac- 
ter. As  collateral  branches  of  the  Development  of  Ideas  they  are  fraught  with 
a  peculiarity  of  their  own  indispensable  to  the  largeness  and  wholeness  of  our 
Cosmical  Conception,  and  with  an  originality  and  wonderful  richness  of  sug- 
gestion unsurpassed  and  hardly  equaled  in  any  other  class  of  writings.  In  a 
general  sense,  the  works  of  Boehmen,  Fourier,  Andrew  Jackson  Davis,  and  the 
Spiritists  at  large,  have  similar  qualities.  As  Positive  Guides  of  Doctrine,  they 
must  undergo  the  sifting  process  and  modifications  which  will  result  from  the 
final  judgment  to  be  passed  upon  them  by  the  more  Masculine  Utterances  and 
Positive  Demonstrations  of  Universology.  There  is  a  peculiar  class  of  related 
works  which  should  be  mentioned  here,  entitled  Christ  the  Spirit;  Swedenborg 
a  Hermetic  Philosopher^  etc.,  which,  though  anonymous,  I  may,  I  think,  without 
breach  of  confidence,  attribute  to  my  friend,  Major-General  E.  A.  Hitchcock,  of 
the  United  States  Army.  AlthouGfh  the  esteemed  Author  has  not,  in  my  judg- 
ment, seized,  by  any  means,  the  full  significance  of  Swedenborg's  Method,  nor 
given  any  due  consideration  to  the  great  event  in  his  life  which  he  himself 
regarded  as  Illumination,  yet  no  one  can  entertain,  without  profit,  this  writer's 
peculiar  point  of  view  of  the  significance  of  either  the  Ancient  or  the  Modem 
Scriptures. 

27.  But  we  must  now  return  for  a  moment  to  a  more  radical  Aspect  still  of 


Ch.  v.]  CHAOS  AI^D   OEGANISMUS.  369 

general  extension  of  meaning  which  extends  to  the  IS'atural 
Sciences, — must  be  distinguished  from  Crude  Nature,  or  Nature 
per  se,  and  its  Form- Analogue  is  then  to  be  sought  within  the 
range  of  Determinate  Form.  This  will  now  be  pointed  out  in 
what  follows.  The  difference  between  Chaotic  Form,  (Indeter- 
minate, Crude  Natural),  and  Determinate  Form,  echoes  to  the 
Cosmical  Difference  between  Chaos  and  Organismus  ;  that 
between  the  Form  which  corresponds  with  Cultured  Nature 


the  Relations  of  Space  and  Time  to  the  Knowing-  and  the  Feeling-Sides  of  Mind, 
respectively.  In  all  that  has  been  said  above,  it  has  simply  been  shown  that  the 
Habitual  Presentation  of  the  Subject  by  Swedenborg  and  his  expounders  is  from 
the  Spiritual,  Internal,  Ideal,  or  Psychological  Standing-Point — PJtilosoplioid ; 
and  that  this  presentation  is  exactly  reversed  from  the  Materialistic,  External, 
Objective  Point  of  view, — Physiological  and  Sckntoid.  But  there  remains  to 
be  presented  the  Sciento-Philosophic  Solution,  which  combines  and  recon- 
ciles, as  it  were,  the  two  views — positing  itself  upon  the  Ideal  Limit  between 
the  two  Opposite  Worlds  of  Conception,  and  abstracting  the  Principles  which 
are  identical,  or  in  common,  in  both. 

28.  The  Final  Proposition  from  this  Point  of  view  is  this:  Space  is  pkima- 
RiLY  and  BASICALLY  correspondential  with,  or  the  Analogue  of,  Either  KNOW- 
ING or  FEELING,  or  of  Both  KNOWING  aot)  FEELING,  considered 
as  Permanent  Faculties,  or  Instrumental  Conditions  of  tlie  Mind  ;  and 
TIME  has  the  same  Repetitive  Analog?/  with  Knowing  and  Feeling  considered 
icith  respect  to  their  Activities,  Emotions,  or  Operations,  in  the  Mind.  Space 
IS  therefore  Primarily  the  Analogue  op  STATION  or  REST,  and 
Time  of  MOTION  or  MOVEMENT,  whether  in  respect  to  Matter  or 
Mind.  We  have  therefore,  in  this  view,  a  Common  Fountain^Head,  from  which  to 
Proceed  outwardly,  with  the  details  of  either  and  loth.  Matter  and  Mind,  thread- 
ing their  Repetitive  Samenesses  in  the  midst  of  their  Antithetical  Differ- 
ences, throughout :  while,  yet,  nevertheless,  Space,  coincident  mainly  with  Station 
or  Rest,  or  the  Static  Aspect  of  Things,  is  predominantly,  and  in  the  Outer  or 
Scientific  Sense,  The  Analogue  op  the  Knowing-Faculty-and-Function  of 
the  Mind,  which  is,  in  like  manner,  coincident  mairdy  with  Permanent  Mental 
Faculty  {of  either  sort) ;  and  Time,  coincident  mainly  with  Motion  or  Opera- 
tion, or  the  Motic  Aspect  of  Tilings,  is,  predominantly,  and  from  the  Outer  or 
Scientific  point  of  xieio,  the  Analogue  of  The  Feeling-Faculty-and-Func- 
tion  of  the  Mind,  which  is,  in  turn,  in  like  manner,  coincident  mainly  with  Mental 
Function  or  Changing  State  {of  either  sort). 

29.  But  there  is  here  Antithetical  Reflection  (t.  381)  and  Terminal 
Conversion  into  Opposites  (t.  83),  if  we  go  with  Swedenborg  to  the  In- 
ternal and  Absolute  Standing-Point  of  Observation.  It  is  there  that  Time, 
Solidijied  in  Space  as  Eternity  (c.  3,  t.  9),  becomes  what  Space  is  in  the  Outer 


I 


370  NATUEE,    SCIENCE,    AND  ART.  [Ch.V. 

and  tlie  Form  which  represents  the  Exactitudes  of  Science  is 
then  Snbdivisional  within  the  Organismus  of  Being. 

512.  The  following  Diagram  exhibits  samples  of  the  kinds 
of  Form  which  are  Analogous  with  JSTATUEE,  SCIEIN'CE,  and 
ART,  respectively.  It  is  Nature  in  the  Eefined  or  Cultured 
Sense,  (Unismal),  Science  in  the  Exact  Sense,  (Duismal),  and 
Art,  as  the  Composity  or  Modulated  Unition  of  Science  with 
Nature,  (Trinismal),  which  are  here  meant. 


World,  permanent  or  instantaneously  Co-^ant  throughout  all  the  parts  of  it ; 
and  on  the  other  hand,  Space  converts  into  the  Successive  Measures  of  Time. 
Swedenborg  was  himself  aware  of  this  precise  difference,  as  shown  by  the  fol- 
lowing extract,  although  he  has  not  always  maintained  it,  nor  informed  us  when 
he  is  speaking  from  One,  nor  when  from  the  Other  point  of  view.  The  extract 
is  this :  "  I  was  once  engaged  in  thought  respecting  what  Eternity  is ;  and  I 
found  that  I  could  conceive  by  the  idea  of  Time  what  to  Eternity  might  be, 
namely,  Existence  without  end ;  and  that  I  could  not  thus  conceive  what  frmn 
Eternity  could  be,  nor  consequently,  what  God  was  engaged  in  before  Creation, 
from  Eteraity.  Falling,  in  consequence,  into  a  state  of  anxiety,  I  was  elevated 
into  the  sphere  of  Heaven,  and  thus  into  the  state  of  perception  respecting 
Eternity  which  is  enjoyed  by  angels.  I  then  was  enlightened  to  see  that  Eter- 
nity is  not  to  be  thought  of  from  Tinne^  but  from  State  [Statically],  and  that  then 
a  perception  can  be  attained  of  what  from  Eternity  is ;  which,  accordingly,  I 
then  experienced."  (1)  It  would  seem,  therefore,  if  we  admit  both  of  these  ideas, 
that,  as  between  Space  and  Time,  there  is  in  the  last  Analysis,  Convehtible 
Identity  (t.  89),  or  that  at  least,  they  are  inexpugnably  united  (t.  226) ; 
as  are  their  Analogues,  Knowing  and  Feeling,  as  Ferrier  has  demonstrated. 

30.  Swedenborg  does  also,  indeed,  by  Implication  (though  nowhere  explicitly) 
exhibit  a  partial  sense  of  the  doctrine  above  stated,  namely,  that  the  First  Ana- 
logy of  Space  is  with  Permanent  Faculty^  whether  of  Knowing  or  Feeling.  He 
says  in  the  Arcana  Cwlestia,  (No.  2625),  that  "  In  the  Spiritual  World  there  is 
neither  Space  nor  Time,  but  instead  thereof  States,  and  that  States  in  another 
life  correspond  to  Space  and  Time  in  Nature :  to  Space  States  as  to  Esse,  and 
to  Time  States  as  to  Existence."  In  Heaven  and  Hell,  (No.  154),  he  defines 
the  word  "  States,"  in  respect  to  Love  and  Intelligence,  (Feeling  and  Knowing), 
and  makes  it  apply  equally  to  loth.  But  the  most  important  passage,  relating 
to  this  recondite  subject,  which  I  have  met  in  the  writings  of  Swedenborg,  is 
found  in  his  treatise  on  the  Athanasian  Creed,  (No.  45),  and  is  as  follows :  "  All 
Activities  are  changes  of  StaU,  and  Variations  of  Form."  "  The  Latter  [Varie- 
tions  of  Form]  are  derived  from  the  former  [Changes  of  State].  By  State  in 
Man  we  mean  his  Love ;  and  by  Changes  of  State  the  Affections  of  Love ;  by 


(1)  Heaven  and  HelL    No.  167. 


371 


[Read  from  below  upwards,] 


Diagram.     No.    lO 


Porm-Analogues  of  AET. 


Fig.  3. 


Fig.  3. 


Fig.  2. 


Fig.  2. 


Fig.  2. 


Fig.  1. 

Form-Analogues  of  SCIENCE. 


Fig.1. 


Fig.  2.  Fig.  3. 

Porm-AnalogTies  of  NATUHE. 


Fig.  2. 


Fig.  3. 


372  EXPLANATIONS  OF  THE  DIAGEAM.  [Cn.  V. 

513.  At  the  Left-Hand  of  the  Departments  of  Nature  and 
Science,  in  the  above  Diagram,  and  at  the  Bottom  of  the  Art- 
Department,  we  have  the  Simple  Curve,  the  Simple  Straight- 
Line,  and  the  Serpentine,  respectively,  (Figures  1),  as  the 
Elementary  Types  of  Nature,  Science,  and  Art,  respectively. 
To  the  rigJit  of  tJiese^  and  midway,  in  the  First  Two  Depart- 
ments, and  next  above^  or  midway^  in  the  Third,  (Art),  (Figures 
2),  are  the  Types  of  the  Abstractismus  of  the  Elaborismus, — 


Form  in  him  we  mean  his  Intelligence,  and  by  Variations  of  Form,  his  Thoughts ; 
the  Latter  [Thoughts]  are  also/wm  the  Former  [Affections]." 

31.  Observe,  in  the  first  instance,  that  the  word  State  is  here  confined  to  a 
special  sense,  and  applied  to  the  Feeling-Side  of  the  Mind  only,  contrary  to  the 
larger  definition  just  quoted  above.  Observe,  in  the  next  place,  that  Love  and 
Intelligence,  (Feeling  and  Knowing),  as  Permanent  Faculties  or  Instrumental 
Conditions  of  Mind ^  are  here  carefully  discriminated  from  Thoughts  and  Affec- 
tions, as  the  Activities  and  Operations  of  those  Faculties.  Love  and  Intelli- 
gence, in  this  sense,  are  therefore,  it  is  obvious,  Static  or  Stationary  Aspects 
of  Mind,  and  Thoughts  and  Affections  Dynamic  or  Motic  ;  but  all  Statism 
requires  Space,  and  all  Motism  requires  Time  as  the  Conditions  of  their  Being. 
It  should,  therefore,  be  added  as  the  Natural  Corollary  of  these  Statements  of 
Swedenborg,  and  as  the  Explicit  Doctrine  of  Sciento-Philosophy :  That  Love 
and  Wisdom  Conjointly,  and  as  Permanent  Faculties  of  Mind^  Correspond  Repe- 
titively with  Space,  and  that  Affection  and  Thought  Conjointly,  and  as  Suc- 
cessional  Procedures  of  Love  and  Wisdom,  Correspond  Repetitively  with  Time. 
These  fundamental  discriminations  are  obscured  by  Tulk  when  he  takes  Love 
from  one  of  these  pairs,  and  Thought  from  the  other,  and  reduces  the  four- 
fold difference  to  a  simple  duplex  one.  Swedenborg  himself,  in  his  ordinary 
utterances,  does  much  the  same,  and  nowhere  radically  explores  the  doctrine. 

32.  It  must  be  added,  then,  that  Space  and  Time  in  a  real  External  way,  and 
their  Analogues  in  the  Spiritual  Domain,  undergo  Subdivisional  Orders  of 
Development,  echoing  to  this  Primitive  Distribution  repetitively,  but  yet  in- 
versely to  each  other,  as  a  Man  and  his  Image,  seen  in  a  glass,  in  a  sense  repeat- 
ing, and  in  a  sense  antithetical  to  each  other,  and  that  it  requires  the  most 
cautious  and  exhaustive  Scientific  investigation— not  merely  a  broad  general- 
izing appreciation— to  found  a  System  of  Laws  and  accurate  reasoning  upon 
these  Correspondences. 

33.  To  illustrate:  Swedenborg  affirms,  in  the  last  preceding  extract,  as  if 
without  the  possibility  of  contradiction  or  Counter- Aspect,  that  "  Variations  of 
Form"  are  derived  from''  Changes  of  State,"  and  so  that  "  Thoughts"  in  the  Intel- 

.  ligence  are  derived  from  "  Affecrions"  in  the  Love,  or  Feeling-Side  of  the  Mind. 
Now  this  is  a  complete  begging  of  the  whole  question  in  dispute  between  the 
Experientialists  and  the  Transcendentalists  in  Philosophy,  and  curiously  enough 
places  Swedenborg  essentially  among  the  Former,  or  on  the  Materialistic  Side 


ch.  v.]  expla]S"Ations  continued.  373 

the  'EK-plan-SitoTy  Realm ;  and  quite  to  the  Riglit^  in  the 
First  Two  Departments,  (jN^ature  and  Science),  and  at  the  Top 
in  the  Third  Department,  (Art),  (Figures  3),  we  have  the 
Types  of  the  Abstractoid  Concretismus,  the  Department  of 
Practical  Illustrations. 

514.  Observe,  in  the  next  place,  tliat  all  of  the  Figures  in 
the  Department  of  Art  are  Compositions,  in  different  de- 
grees of  Complexity^  or  in  different  modes,  of  the  Peinciple 


of  Philosophy,  notwithstanding  the  general  position  I  have  assigned  to  him  as 
a  Pure  Idealist.  He  is  indeed  a  Pure  Idealist  so  far  as  Pure  Idealism  of  the 
Old  Naturo-Metaphysical  character  could  go,  for  it  could  not  save  itself  from 
falling  into  contradiction ;  but  the  Pure  Idealism  of  the  New  Sciento-Philo- 
sophy  is  of  a  different  order.  It  goes  up,  analogically,  from  the  Chest  or 
Breathing-,  or  Mere  Spiritual  Region,  to  the  Head  and  Brow,  the  Idealistic 
Region  properly  so  called  (o.  8,  t.  9). 

34.  To  illustrate  still  farther :  "  Variations  of  Form"  (if,  as  here,  distin- 
guished at  all  from  Ghanges  of  State)  means  Varieties  or  Different  Types  of 
Form,  or  Different  Form-Types— Statoid.  Now  it  is  the  Pure  Idealism  of 
Plato,  (a  Semi-luminous  Conception  prophetic  of  the  clearer  ideas  of  the  Sciento- 
Philosophy  of  Integralism),  that  tlie  "Ideas,"  or  Primitive  Type-Forms  of 
Being,  are  eternal  or  underived,  the  only  things,  indeed,  which  are  so ;  that 
they  are,  at  all  events,  ^:»rior  to  any  and  all  Changes  of  State,  (the  Processes  of 
Creation),  and  are  causative  of  them  ;  these  Changes  of  State  derived^  therefore, 
from  the  Varieties  of  Form,  (in  Pure  and  Perfect  Ideal),  and  solely  taking  place 
in  order  to  conform  to  them.  This  is  then  a  complete  reversal  of  the  Statement 
of  Swedenborg.  Or  if  we  take,  instead.  Thoughts  and  Affections  :  Swedenborg 
affirms  that  our  Thoughts  are  all,  and  in  all  senses — for  he  does  not  discriminate, 
or  limit  the  assertion — derived  from  our  Affections.  This  is  true,  undoubtedly, 
in  the  merely  Natural  Order  and  Aspect  of  the  Subject,  and  after  we  can  be 
said  to  have  any  Affections ;  but  the  Logical  Order  of  the  Evolution  is  jmt  the 
Opposite.  How  can  we  have  any  Affection  whatsoever  for  any  thing  which  is 
not  previously  thought  of,  or  first  in  the  Mind  as  a  Thought  ?  Is  it  not  this 
Thought  in  the  Mind  which  first  calls  out,  and,  as  it  were,  creates  the  Affection  ? 
Are  not  the  Affections  therefore  derived,  as  it  w^ere,  wholly,  from  this  point  of 
view,  from  the  Thoughts ;  which  is  again  the  exact  reversal  of  the  Statement  of 
Swedenborg  ?  The  reader  is  referred  to  the  discussion  of  this  same  Subject  in  a 
previous  Commentary  (a.  1-7,  c.  32,  t.  136). 

35.  What,  then,  is  the  Sciento-Philosophic  Doctrine  on  this  Subject?  It  is 
that  it  is  alike  true  that  Varieties  of  Form  are  derived  from  Ghanges  of  State,  and 
that,  contrariwise,  Ghanges  of  State  are  derived  from  Variations  (  Varieties)  of  Form  ; 
that  it  is  aWke  true  that  the  Thoughts  are  derived  from  the  Affections,  and  that 
the  Affectians  are  derived  from  the  Thoughts ;  as  it  is  alike  true  that  Men  are 


374  AET-COMPOSITIO]S^S  OF  EOEM.  [Ch.  V 

OF  Nature  and  tlie  Peinciple  of  Scieitce,  conjoined  or 
Mended  with  each  other  ;  that  is  to  say,  that  the  Third  Depart- 
ment, that  of  Art,  is  derived  from  the  two  Departments  of 
Nature  and  Science,  as  its  Elements  or  Factors ;  thus :  Hie 
Hogarthian  Line  of  Beauty  is  compounded  of  Curvature  and 
Btraightness^  as  shown  more  in  detail  below  (t  520) ;  etc.  The 
Columns  on  the  Left  of  the  Art-Department  are  derived  from 
the  combination  of  Koundness  and  Squareness ;  the  Pyramidal 


derived  (or  descended)  from  Women,  and  tliat  "Women  are  derived  (or  de- 
scended) from  Men,  or  that  the  Chicken  is  derived  from  the  Egg,  or  the  Egg 
from  the  Chicken,  (c.  31,  32,  t.  136) . 

36.  The  Philosophical  Doctrine  of  Swedenborg,  coming  with  a  claim  of 
Divine  Authenticity,  a  "  thus  saith  the  Lord,"  is,  nevertheless,  like  every  other 
System,  hitherto,  a  Half-Truth  merely ;  and  all  Half-Truths,  or  Part-Truths, 
are,  from  the  larger  and  Integral  Point  of  View,  Falsities.  Taken  for  the  whole 
Truth  they  are  the  Standard  Fallacies  of  the  Human  Mind.  Taken  for  what 
they  are,  as  Parts  of  the  Truth,  and  then  integrated  by  the  aid  of  a  radical 
Universal  Philosophy,  they  are  as  true  as  they  are  otherwise  false ;  and  cer- 
tainly, in  this  sense,  there  has  never  been  made  any  single  more  magnificent 
contribution  to  the  construction  of  the  Entire  and  Final  Temple  of  Truth  than 
is  contained  in  the  Elaborate  and  Profound  Religio-Philosophy  of  Swedenborg. 
I  am  too  greatly  indebted  to  him,  I  feel  too  lovingly  and  veneratingly  towards 
him,  to  say  willingly  any  word  disparagingly  of  him,  beyond  what  the  stem 
behests  of  an  honest  criticism  imperatively  require.  In  my  judgment,  many  of 
the  very  best  single  Minds  are  held  captive  at  this  day  by  the  subtle  fallacies 
of  Swedenborgianism,  and  hindered  of  higher  progress,  while  I  am  just  as 
certain  that  as  many  thousands  would  be  immensely  benefited  by  being  in- 
ducted into  those  same  doctrines. 

37.  It  was  stated  above  that  the  ordinary  Swedenborgian  view  of  the  Ana- 
logical relations  of  Space  and  Time  to  the  Grand  Divisions  of  Mind  are  defec- 
tive on  the  score  of  their  relation  to  the  Motic  Aspect  of  Being  as  one-half  of 
the  whole  Domain  merely.  Tliis,  however,  is  not  always  the  case.  The  rela- 
tion, when  Swedenborg  speaks,  is  often,  on  the  contrary,  to  the  Static  Aspect 
of  Being;  but  then  to  this  also  as  a  Half, — the  other  Half  merely  ;  so  that  in 
either  case  the  discrimination  adduced  is  suhdivisional,  and  therefore  not 
Primitive  or  Radical.  Indeed,  the  only  reasons  assigned  by  Swedenborg  for 
the  statement  that  Space  corresponds  with  Love,  and  Time  Avith  Wisdom,  are 
derived  from  this  Static  Hemisphere  of  the  subject.  They  are  that  we  instinc- 
tively speak  of  those  who  are  in  friendly  affection  as  Tiear  to  each  other,  and 
when  the  affection  cools,  as  distant — Nearness  and  Distnnce  being  terms  which 
belong  to  Space.  Similar  reasons  are,  or  may  be,  adduced  with  respect  to 
Time  and  Thought.     This  is  as  if  we  were  to  discriminate  Space  itself  from  the 


Ch.  v.]  same  subject  coi^ttinued.  875 

Figures,  while  composed  entirely  of  Straiglit  Lines,  liave  in 
them,  nevertheless,  representatively,  the  Principle  of  Round- 
ness, by  virtue  of  the  Convergency  and  Divergency  of  the 
Side-Lines,  like  the  Eadii  of  a  Circle,  contrasted  with  the 
Side-Lines ;  of  all  Square  Form  which  are  parallel  to  each 
other.  Finally,  the  Semi- Oval  Figures  at  the  Right  are  the 
Resultants  of  still  further  combinations  and  interblendings 
of  Rotundity  and  Squareness,  such  as  will  be  elaborately 
demonstrated  elsewhere. 
515.  The  Principle  of  the  Modification  and  Blended  Har- 


Cut-Up  of  Space  "by  Lines,  and  make  this  Cut-Up  to  correspond  with  Time,  in 
accordance  with  the  Etymology  of  Time  as  deriyed  from  the  Greek  Temno,  to 
CUT  or  DIVIDE.  All  this,  if  we  confine  ourselves  within  the  Static  Aspect  of 
the  subject,  and  are  engaged  in  the  subdivision  of  it,  is  quite  true  and  impor- 
tant ;  but  it  will  now  be  easily  seen  that  there  is  a  prior  distinction  between  the 
whole  Static  and  the  whole  Motic  Aspect  or  Domain,  and  that  in  this  larger 
discrimination  both  tJie  Space  itself  and  its  Cut-  Up  by  Lines  are  to  be  recognized 
as  Spacic  or  Spacioid,  if  the  idea  of  Change  or  Movement  is  excluded^  and  if  the 
Lines  are  therefore  permanent ;  and  that  the  idea  of  Time  attaches  only  to  the 
Act  of  Cutting-Up — that  is  to  say,  to  the  Process  or  Operatimi. 

38.  Many  things  have  been  presented  by  anticipation  in  this  Commentary 
which  will  be  found  discussed  more  in  extenso,  subsequently  in  the  Text.  It 
seemed  necessary,  however,  in  this  connection,  to  make  this  statement,  even  at 
some  risk  of  its  seeming  obscure,  for  the  want  of  necessary  explanations. 

39.  A  word  now  in  respect  to  the  alternative  Figures  in  parenthesis  in  the 
Art-Line  of  the  Table  No.  1,  c.  9,  t.  503.  These  are  3  +  1,  7  +  1,  and  12  +  1. 
It  is  the  Peculiarity  of  Art,  and  so  of  the  Trinisraus  universally,  that  it  tends  to 
a  douhleness  of  development,  which  repeats,  as  it  were,  the  two  Elements  from 
which  it  is  derived,  (the  Unism  and  the  Duism),  so  that  there  is  a  wavering  be- 
tween the  Aspect  which  presents  the  Subject  as  threefold,  and  that  which  pre- 
sents it  as  fourfold.  This  tendency  to  Bifurcation  in  Art  expresses  itself  in  a 
Series,  at  the  End,  or,  as  it  were,  in  the  last  linls  ;  as,  for  example,  in  the  DuUta- 
tion  whether  an  Octave  in  Music  consists  of  7  Diatonic  Notes  or  of  8 ;  whether, 
in  other  words,  the  Do  of  the  next  octave  above  is  to  be  reckoned  in  or  reckoned  out. 
There  is  an  Overlapping  at  the  Extremities  of  the  Successive  Octaves.  This 
same  Principle,  Semi-expression  or  dubiousness  of  claim,  prevails  in  the  Musical 
Scale,  somewhat  beyond  where  it  has  been  accurately  described.  The  8 
Tones  divide  equally  into  two  Serial  Wings,  a  Lower  and  an  Upper  Wing.  Each 
is  composed  of  Three  Whole  Tones,  and  a  Semi-TonQ  at  the  End  of  the  Series; 
Thus,  Do,  Be,  Mi  (Whole  Tones),  Fa  (Semi-Tone).— Lower  Wing :  Sol,  La,  Si, 
(Whole  Tones),  Do  (Semi-Tone) — Upper  Wing.  Each  Wing  may  be  said  to  rep  re- 


376  EOTTJIS^DISM,    RECTISM,    MODULISM.  [Ch.  V. 

mony  of  tlie  Primitive  and  Typical  Forms,  Round  or  Square, 
which  they  undergo  in  assuming  the  more  Tasteful  and  Grace- 
ful Varieties  of  Form  which  pertain  to  Art,  is  properly  formu- 
lized,  and  will  be  copiously  referred  to,  as  the  Principle  of 

Artistic  Modificatioi^. 

516.  It  will  appear,  on  a  slight  examination  of  this  Diagram, 
that  Perfect  ^o'^^7^^7^e.95— ROTUNDISM,  of  which  the  Arc  of 
a  Circle — the  Simplest  Form  of  a  Curve — is  Elementarily 
Representative^  has  been  assigned  to  NATURE,  as  its  Ana- 
logue or  Type;  that  Straightness — RECTISM — of  which 
the  Simple  Straight  Line  is  the  Lowest  Representative^  is 
assigned^  in  like  manner^  to  SCIENCE  ;  and  that  Forms  com- 
pounded and  modulated  from  these  two — MODULISM — are 
assigned  to  ART.  The  mere  Exhibit  and  Statement  to  this 
effect  are  so  striking  that  to  many  minds  they  will  carry  their 
own  conviction ;  the  proofs,  however,  of  the  accuracy  of  this 
Distribution  will  rapidly  accumulate  with  the  further  con- 
sideration of  the  subject. 

517.  The  Simplicity  of  Nature,  with  yet  the  entire  absence 
of  that  Exactness  and  Precision  which  belong  to  Scientific 
Abstractions,  is  symbolized  by  the  Circle,  which,  while  it  has 
its  own  simple  Unity  of  Constitution  and  Curvation,  refuses, 


sent,  rmmerically,  3^.  The  Diatonic  Octave  may  then  be  represented  by  7^  (the 
first  Semi-Tone  raised  to  the  value  of  a  Full  Tone)  ;  and  the  Chromatic  Scale 
by  13^.  These  Numbers  may  now  be  substituted  for  those  contained  in  the 
Art-Line  of  the  Table  (3  or  8  -I-  1,  etc.)  There  is  in  this  Halfness  added  to 
the  body  of  the  Series  taken  as  One  an  Echo  of  the  Principle  of  Sesquism, 
One-and-a-Halftiess  (Lat.  Sesqui,  One-and-a-Half). 

40.  In  Natural  Joinings,  there  is  an  Indeterminate  Overlapping,  as  between 
the  Valley  and  the  Mountain:  in  Scientic  Joinings  there  is  a  Sharp  Line 
of  Separation  and  Contact,  with  no  Overlapping  whatsoever ;  and  in  Artistic 
Joinings,  as  here  in  Music,  there  is  a  measured  ^nd.  proportionate  Overlapping, 
so  that  the  Transitional  Link,  while  distinct  and  determinate  in  itself,  is  still 
dubious  in  respect  to  position.  It  may  be  assigned  to  either  of  the  Series 
between  which  it  occurs ;  to  both  of  them ;  or  to  neither,  according  to  the 
view  which  is  adopted. 


Cn.  v.]  TRUE  OE  SCIENTIFIC  EEGULAEITY.  377 

nevertheless,  absolutely  to  be  measured  by  the  rigid  StraigM- 
ness  of  the  Square.  The  Quadrature  (Squaring)  of  the  Circle 
is  mathematically  impossible  ;  and  it  is  the  catchword  of  Art- 
ists, That  Nature  has  no  Straight  Lines;, while  yet  both 
Nature  and  the  Circle  are  instinctively  accepted  as  Types  of 
that  Unity  and  Simplicity  which  are  sometimes,  though  not 
with  entire  accuracy,  denominated  Regularity. 

518.  True  Regularity  is,  on  the  other  hand,  the  Distinct- 
ive Characteristic  of  Science.  This  is  typically  evinced  only 
in  the  Exact  Sciences;  for  it  must  still  be  borne  in  mind 
that  The  Natural  Sciences,  to  which  we  now  may  add  Art 
also  in  so  far  as  it  is  Scientific,  fall  within  the  larger  meaning 
of  the  term  Science,  as  contrasted  with  Crude  Nature. 

519.  Regularity  is  StraigMness.  The  Rule  or  Ruler  (Lat. 
Regula,  a  Rule)  is  the  Type  of  Regularity.  (The  Latin  Rego^ 
I  RULE,  is  the  Cognate  Verb,  and  gives  Rectus^  whence  Right, 
which  we  apply  to  a  Line  instead  of  StraigTit).  Rigor  is  also 
a  cognate  term.  The  Typical  mode  of  procuring  StraigMness, 
and  hence  Regularity,  is  by  ^tretcTiing  or  Drawing  out  To 
draw  out,  is  to  abstract  ( Lat.  Ahs,  from,  and  traJiere,  to 
draw),  and  The  Abstract  is  the  Domain,  especially,  of  Ex- 
act Science.  Stretching  is  Cognate  with  Strictness,  Strain 
and  Straightness  or  Stretchedness.  Exact  is  the  same  idea, 
with  a  different  mode  merely  of  producing  the  StraigMness, 
It  means  Driven  out,  (Lat.  Ex,  from,  and  agere,  to  drive), 
the  result  being  the  same,  namely,  to  produce  StraigMness, 
Regular,  StraigMened,  or  Exact  Form,  is,  therefore,  Science- 
Form,  as  Round  Form  is  Nature-Form.  Rectism,  in  other 
words,  is  Scientism,  as  Rotundism  is  Naturism.  The  Simple 
StraigM  Line  is  here  the  Elementary  Type,  as  The  Simple  or 
Elementary  Curve  (the  Arc  of  a  Circle)  was  so  in  The  Former 
Case. 

520.  Artism  is  the  Blended  Composity  and  Result  of 
Naturism  and  Scientism,  variously  combined.  The  Simple 
Elementary  Form-Type  of  Art, — the  Primitive  Representa- 

32 


378  HOGAETIl'S  Lli^E  OF  BEAUTY.  [Ch.  V. 

tive  of  Estheticism  or  the  Sense  of  Beauty  in  the  Domain  of 
Form— is  The  Serpentine  Line,  familiarly  known  as  Ho- 
garth^s  Line  of  Beauty  (Dia.  No.  10,  t.  512,  Art,  Fig.  1).  This 
by  reflexing  the  Simple  Curve  retains  the  Principle  of  a  Pre- 
vailing Straightness  in  the  midst  of  Simple  Curmsm;  or,  sym- 
bolically, it  inserts  the  Rigor  and  Eectitude  or  Precision  of 
Science  within  the  Tendency  to  Continuous  Bemation  or 
Reguloid  Irregularity^  characteristic  of  Nature.  Bemation 
is  from  the  Latin  de^  from,  and  via^  the  Way  ;  a  changing 
of  Direction  which,  when  Continuous,  is  Curvature,  or  Curva- 
tion.  The  following  Diagram  will  illustrate  what  is  here  said 
of  the  Unition  of  the  Two  Mere  Elementary  Principles  in  the 
production  of  the  Mikton  of  the  Tliird : 

I>iagrain,    3S"o.     XI. 


521.  To  repeat,  then, — at  a  point  where  the  intrinsic  import- 
ance of  the  subject  demands  every  amount  of  emphasis  which 
repetition  can  give, — The  Simple  or  Elementary  Curve  is  the 
Primitive  or  Elementary  Form- Analogue  of  Nature,  (as  the 
Domain  of  the  Natural  Sciences) ;  The  Simple  Straight  (or 
Straight  Line)  is  the  Elementary  Form-Type  of  Science,  in 
the  Exact  Sense  of  the  Term;  and  the  Simple  Serpentine 
(Hogarth's  Line)  is  the  Elementary  Form-Type  of  Art  and 
Beauty.  The  Simple  Curve  is  then  Representative  of  All 
Roundness ;  the  Straight  Line  is  in  the  same  sense  Represen- 
tative of  All  Straightness  (as  of  The  Square,  The  Cube,  etc.), 
and  the  Simple  Serpentine  is  so  of  All  Interhlending-and- 
Composity-of-Roundness-and' Straightness^  in  the  production 
of  a  Reconciliative  Harmony  of  Form,  and  of  that  Satisfactory 
and  Pleasurable  Combination  of  the  Freedom  of  Nature  and 
the  Regularity  of  Science  (or  Rigorous  Abstract  Truth)  which 
we  recognize  instinctively  as   Beautiful.     All  Beauty,  and 


I 


Ch.  v.]  ISTATUEISM,    SCIENTISM,    AETISM.  379 

hence  Art,  is  the  Result  of  a  judicious  Compromise  between 
the  Wild  License,  or  else  the  more  measured  but  still  easy- 
going Freedom  of  Nature,  and  the  Kigorous  Exactitudes  of 
Scientific  Abstraction ;  wMch  last  is  repeated  in  the  Iforal 
Sphere  hy  Steaightness  and  Uprightness  of  Conduct^  which 
is  then  called  Justice,  Equity,  Righteousness,  etc.  Teuth 
(for  Through-th,  that  which  goes  through^  or  centres)  is  a  term 
applicable  in  any  domain.  Truth  of  Feeling  is  Virtuous  Sen- 
timent ;  Truth  of  Knowing  is  Science ;  Truth  of  Conduct  is  Yir- 
tuous  Action. 

522.  The  beginner  in  Universology  will  be  liable  to  stumble 
over  the  fact,  that  Nature  has  within  herself^  as  studied  scien- 
tifically. Specimens  of  all  the  Varieties  of  Form,  as  in  the 
Rotundity  of  the  Planet,  the  Cubosity  of  the  Salt-Crystal,  the 
Blended  Beauty  of  the  Landscape,  etc.  ;  and  so  of  Science, 
and  so  of  Art.  The  solution  of  this  difficulty  is  in  The  Ii^ex- 
PUGN ability  of  Peime  Elements  (t.  227),  and  in  several 
Modifications  of  that  Principle,  some  of  which  will  be  supplied 
in  what  soon  follows  below,  with  distinct  Formulae.  Far  short 
of  Conveetible  Identity  (t.  89)  we  discover  practically  that 
there  is  a  Sense  in  which  AU  things  are  Contained  (as  to  the 
Principles  of  their  Constitution)  in  All  Things  Else.  There  is, 
in  other  words,  Subdivisionally,  a  Department  within  Mature 
which  is  especially  Characterized  by  Natueism  ;  and  this  is 
the  Governing  Aspect  or  Department  there ;  there  are,  how- 
ever, two  other  Subordinate  Departments,  also  within  Nature, 
which  are  ScientozcZ  and  Aiioid,  respectively.  There  is  then 
within  Science  (or  the  Scientismus)  a  Department  which  is  espe- 
cially characterized  by  Scientism  ;  and  this  is  here  the  Govern- 
ing Department ;  while,  nevertheless,  there  are  two  remaining 
Subordinate  Departments,  which  are  Naturoid  and  Artoid,  re- 
spectively; and  so  also,  mutatis  mutandis,  within  the  Artismus. 

523.  "Within  the  IN'aturismus,  the  Scientismus,  and  the  Artis- 
mus, respectively,  The  Peinciple  which  is  at  home  there 
dominates,  and  is  called  the  Dominant    of  the  Domain, 


380  DOMINANCE  AND  SUBDOMINANCE.  [Ch.  V. 

while  the  two  remaining  Principles  which  are  horrowed  from 
the  other  Domains  are  Subordinant  in  function  there,  wliile 
they  each  appear  as  Dominant  if  we  transfer  ourselves  to 
the  Domains  where  they  are  respectively  at  home.  Within 
any  given  Domain,  Every  Thing  converges,  and  hinges,  or 
pivots,  npon  the  Dominant  of  that  Domain  ;  the  other 
Principles  which,  while  present,  are  still,  as  it  were,  subjects 
or  foreigners,  conform  to  the  Governing  influence  of  the  Domin- 
ant. They  are,  in  other  words.  Loyal  to  it.  This  somewhat 
Intricate  but  Important  Doctrine  is  expressed  in  the  following 
Formula,  which  will  be  from  time  to  time  invoked,  furnishing 
abundant  illustrations  of  the  Principle,  namely  : 

Loyalty  to  the  Dominant  or  the  Domain. 

524.  When  either  of  the  Subordinate  Principles  within  any 
Domain,  although  Subordinate,  still  assumes  comparatively  a 
Somewhat  Governing  influence  or  position,  it  is  said  to  be  Sub- 
Dominant.  It  will  be  shown  elsewhere  that  even  Unism,  and 
DuiSM  are  so  inexpugnably  united  or  interblended,  that  in 
Unism  there  is  always  a  minor  or  sub-dominant  portion  of 
Duism  involved;  and  in  Duism  a  minor  or  sub-dominant 
portion  of  Unism, 

525.  To  illustrate  this  Interblending  in  Diverse  Proportions, 
Swedenborg  affirms  that  Man,  Male,  is  a  Type  or  Form  of 
Intelligence  or  Wisdom,  and  that  Man,  Female,  is  a  Type  or 
Form  of  Affection  or  Love, — AVisdom  being  the  Duism,  and 
Love  the  Unism  of  this  High  Spiritual  Domain  ;  but  then  he 
has  immediately  to  explain  that  this  is  not,  in  such  a  sense, 
that  Woman  is  without  any  portion  of  the  Principle  of  Intelli- 
gence, nor  Man  without  any  portion  of  the  Element  of  Love. 
In  other  words,  what  is  meant  then  is,  that  Intelligence  pre- 
dominates in  the  Man,  and  Affection  in  the  Woman.  Indeed,  ! 
if  we  assume  that,  of  the  two  Principles  named  in  such  a  con- , 
junction,  the  one  first  named  is  dominant,  and  the  following 
one  sub- dominant  or  minor,  then  putting  2  for  Intelligence  or 


Ch.  v.]  MEKE  PEEPONDEEAIfCE.  381 

Wisdom,  and  1  for  Love,  tlie  Constitution  of  tlie  Male  Charac- 
ter, as  liere  conceived,  may  be  denoted  Ibj  the  Mathematical 
Expression  2  +  1 ;  and  that  of  the  Female  Character  by  1  +  2. 
In  the  Absolute,  it  may  then  be  said  that  the  two  are  iden- 
tical, and  that  in  the  Relative  only  do  they  differ. 

526.  In  Universological  Technicality  it  would  be  said  that 
Intelligence  and  Affection  are  inexpugnably  united  as  Prime 
Elements  in  the  Constitution  of  Mind  itself,  Male  or  Female, 
and  that  there  is  then  a  Mere  Preponderance  in  a  mathema- 
tically measured  ratio  of  the  one  or  the  other  of  these  elements 
in  the  particular  composition  which  furnishes  the  Masculine 
or  the  Feminine  Type  of  Mind,  respectively.  Preponderance 
is  here  represented  by  the  greater  or  leading  prominence  of  the 
Number  first  mentioned.  This  idea  of  Overbalance  in  a 
measured  degree  is  so  important  as  to  require  its  own  definite 
Formula,  and  will  therefore  be  alluded  to  as  the  Principle  of 

Meee  PeEP0]S^DEEA]^CE. 

527.  Any  two  Principles,  Elements,  Domains,  or  Factors, 
which  are  separated  and  contrasted  with  each  other,  as  if  they 
were  wholly  distinct  from  each  other,  while  we  treat  of  them 
as  Pure  Abstractions  or  Ideals,  are,  in  the  Actual  or  Concrete 
World,  intermingled  or  inexpugnably  combined,  so  that  when 
we  speak  of  a  given  Principle  or  Element,  in  Concrete,  we  no 
longer  mean  it  as  it  was  in  a  Pure,  Abstract  State  ;  we  mean, 
instead,  a  Composity  or  Combined  Substance  of  Principles  or 
Elements,  (a  Mikton),  within  which  the  one  mentioned  merely 
preponderates.  It  is  thus  that  in  the  Abstractismus  only,  do 
we  have  Pure  Discriminations,  which  are  then  always  Ideal 
or  Fictitious,  even  though  indispensably  useful;  the  Basis, 
indeed,  of  aU  Pure  Science.  Everywhere  within  the  Concretis- 
mus,  on  the  contrary,  that  is  to  say,  throughout  the  Actual 
or  Real  World,  or  the  Total  Realm  of  Nature  herself,  we  meet 
the  Omrlapping  of  Principle  upon  Principle,  Element  upon 
Element,  and  Domain  upon  Domain.     Here  it  is  that  we  can 


382  OVEELAPPING.  [Ch.  V. 

never  fix  precisely  tlie  point  at  wMcli  tlie  valley  ends,  and  tlie 
mountain  begins.  This  Fact  or  Principle  of  all  Concrete  Ex- 
istence will  be  referred  to  under  the  Formula  ; 

OVEELAPPII^G.    C.  1. 

528.  The  InexpugnaUlity  of  Prime  Elements^  Mere  Pre- 
ponderancey  and  Overlapping^  are,  therefore,  three  important 
Secondary  Principles  and  Formulae  of  Universology  closely 
related  to  each  other,  and  which  will  often  be  mentioned  in 
connection. 

529.  Let  us  return  now  to  the  discrimination  between  De- 
terminate and  Indeterminate  Form.  Indeterminate  Form, 
we  have  seen,  covers  the  same  ground,  analogically,  which 
is  Elementarily  distributed  numerically  by  the  terms  Ojs^e, 
Maist,  All.  Determinate  Form  should  then  have  an 
equally  Elementary  Distribution,  holding  an  echoing  rela- 
tionship to  the  equally  Elementary  Distribution  of  the  Spirit 
of  Numbers  as  allied  with  the  three  Head-Numbers  One, 
Two,  and  Theee  (t.  206) ;  and  inasmuch  as  Determinate  Form 
has  one  Primitive  Distribution,  as  we  have  just  seen,  echoing 
to  the  Distribution  of  the  Universe  into  Nature,  Science,  and 
Art ;  it  should  result  that  the  OisrE,  Two,  and  Three,  should 
also  echo  to  Nature,  Science,  and  Art,  respectively.  This 
Prognostic  of  Science  we  shall  find,  on  examination,  amply 
confirmed. 

530.  The  Form- Analogue  of  the  Numerical  Unit  is  the 
Point.  This  is  so  obvious  that  it  needs  not  to  be  demonstrated. 
But  as  both  Point  and  Unit  are  abstract,  the  Point,  to  denote 
the  Unit  is  made  Thin  or  Light     The  Thick  or  Heavy  Point 


Cominentary  t,  527*  1.  For  the  principle  of  Overlapping  I  am  in- 
debted to  Fourier,  although  he  has  not  discriminated  its  exclusive  appropriate- 
ness to  concrete  spheres.  His  French  technicality  for  the  principle  is  En- 
rjrendge.  It  stands  also  intimately  related  to  another  Principle  announced  by 
him  a3  the  Contact  op  Extrhmes. 


Ch.  v.]  THE  NECESSAEY  IXFEEENCE  OF  LIITE.  383 

is  tlien  the  Analogue  of  tlie  Concrete  Item^  Object^  or  Tiling^ 
of  wMch  the  Unit  is  the  Abstract  Ideal  Bepresentative.  The 
Form-Analogue  of  Two  Units  is,  accordingly,  Two  Points  ; 
of  Three  Units,  Three  Points,  etc.,  on  to  Infinity, 

531.  But  when  two  Points  are  posited  in  Actual  Space  or  in 
Thought,  or  two  Units  in  Thought,  there  is  immediately  an- 
other Element,  a  somewhat  more  than  the  Mere  Points,  or 
Units,  involved.  The  Mind  necessaeily  Supplies  a  Thought- 
Line  traversing  the  Eeal  or  Ideal  Space  intervening  between 
the  two  Points,  or  the  two  Units  Connecting  them  by  this  Ideal 
Relational  Intervention  into  an' Elementary  Figure  or  Line. 
If  only  one  Point  is  posited,  the  inferential  presence  of  the  Line- 
Element  is  less  obvious,  and  we  may,  for  the  present  purpose, 
omit  its  consideration  (a.  38,  1. 198,  486). 

533.  For  the  Spieit  of  the  Number  One,  (Unism),  as  well 
then  as  for  the  Simple  Unit  as  such,  the  mere  Point  is  still  the 
Appropriate  Analogue  in  the  Domain  of  Form  ;  but  for  the 
Spieit  of  the  Number  Two,  (Duism),  (which  Spirit  is  itself  a 
Unit,  notwithstanding  the  Dual  Constituency  of  the  Sum, 
Two,  a  Unit  of  Intervening  Relationship  hetioeen  the  two  Sepa- 
rate Units),  the  case  is  different.  It  is  not  two  Points,  but 
a  Single  Steaight  Line  which  is  here  the  Appropriate  Ana- 
logue— Straight,  because,  in  the  absence  of  any  Motive  or 
Cause  of  Deflexion,  Straightness  as  the  Simplest  is  the  Typical 
Form  of  the  Line.  The  Straightness  of  the  Line  is,  therefore, 
due  to,  and  an  instance  of,  the  Tendency  to  Equation  defined 
in  a  following  Paragraph  (t.  535).  The  most  Elementary 
Morphic  Analogues  of  Number,  those  which  echo  directly  to 
Unism  and  Duism,  and  more  remotely  to  The  Head-Numbers 
One,  and  Two,  are,  then,  The  Poijsr t  and  Line  ;  as  seen  in 
the  Diagram  below. 

Diagram    N"o.    13, 

Figure  1.  Figure  2. 

.    One  or  1 ;  (Unism).  Two  or  2 ;  (Duism). 


384  LAW   OF  GREATEST  SIMPLICITY.  Cn.  Y. 

533.  If  another  Unit  be  added,  Two  Lines  and  one  Point  are 
the  most  Elementary  (or  incomplete  and  fragmentary)  Repre- 
sentation of  the  Spirit  of  the  Three,  which  is  the  resulting 
Number,  as  shown  in  the  following  Diagram : 

Diagranx     !N"o.     13. 

Figure  1.  Figure  2.  Figure  3. 

.     One  or  1 ;  Two  or  2 ;  ^  Thkee  or  3  ; 

(Unism).  (Duism).  (Indeterminate  Trinism). 

534.  More  fully  or  determinately  expressed,  the  mere  Angle 
(Fig.  3,  Dia.  13)  becomes  an  Equilateral  Triangle ;  the  Three 
Points  representing  the  Three  Units,  and  the  Three  Inter- 
mediate Lines  of  Conection  between  them  being  in  this  case 
all  preserved.  The  Points  are  placed  at  Equal  Distances 
from  each  other ;  for  if  Three  Points  were  to  be  posited  in  Space 
(or  Three  Units  in  the  Imaginative  Mind- Space)  they  would 
most  simply  and  naturally  arrange  themselves  in  this  manner, 
(at  Equal  Distances),  in  the  Absence  of  any  special  Cause  or 
Motive  soliciting  or  requiring  tliem  to  assume  a  less  simple 
or  less  regular  relationship.  They  present,  therefore,  the 
Figure  shown  in  the  following  Diagram : 

IDiagraxTL    JN"  o  .    1-4=. 

Form-Analogue  of  Determinate  Trtnism, 
or,  in  a  General  Sense,  of  the  Number 
Three  or  3. 

535.  This  Principle  of  Adjustment  by  which  the  parts  of  a 
Figure  arrange  themselves  in  the  Thought,— ^ti.^  then  by  a 
Fundamental  Principle  of  Universology,  in  the  Actual  Or- 
ganizing Processes  of  Nature  also  (t  000),— in  the  Simplest 
and  Most  Eegular  manner,  is  an  Instance,  and,  indeed,  The 
Typical,  Most  Analytical  and  Most  Elementary  Instance  of 
The  Law  of  Greatest  Simplicity  often  assumed  and  adverted 
to  by  all  Scientific  men,  and  which  has  been  formally  elimi- 


Ch.  v.]         TETEAHEDPwOX,  oe  equilateeal  pyeamid. 


385 


nated  by  Comte,  and  made  tlie  First  in  the  Catalogue  of  Ms 
"Fifteen  Universal  Laws"  (t.  455).  As  another  name  for 
this  Law,  more  expressive  in  respect  to  its  application  to  the 
production  of  certain  Typical  Figures,  and  their  Analogues,  I 
denominate  it 

Teio^ency  to  Equatioit. 

536.  If  four  Points  or  four  Units  be  posited,  under  the  Limit- 
ing Condition  that  they  be  in  the  same  Plane,  this  same  Law, 
the  Tei^^^dency  to  Equation,  will  prescribe  that  they  and  their 
Interposed  Lines  shall  constitute  a  Square.  Quadrature  or 
the  Square  is,  therefore,  the  Morphic  Analogue  of  the  Number 
FouE,  as  has  been  previously  stated  (c.  10,  t.  503). 

Diagram.     N"  o .    15. 


537.  But  if  now  we  remove  the  Limiting  Condition  (t.  536), 
and  allow  the  Points  to  arrange  themselves  in  Absolute  Free- 
dom, and,  hence,  in  any  Plane,  the  Figure  which  wiU  result 
will  be  the  first  of  the  Simple  Solids,  as  shown  below. 


Diagram.     N"  o .     16, 


538.  Observe  now  that  the  Equilateral  Triangle  is  the  Sim- 
plest Figure  which  can  embrace  an  Aeea  of  Sueface,  and 


336  POINT,    LINE,    SURFACE,    AND  SOLID.  [Ch.  V. 

that  the  Equilateral  Pyramid  is  the  Simplest  Figure  which  can 
embrace  a  Volume  of  Geometrical  Solidity  ;  and  Geomet- 
rical Solidity  is,  it  is  obvious,  the  Analogue  of  Eeal  Solidity 
or  Actual  Substance.  A  Cube  ideally  constructed  in  Pure 
Space  is  an  echo  to  the  Real  Cube  cut  in  wood  or  metal,  etc. 
On  the  contrary,  the  Point  and  Line  embrace  neither  Area  nor 
Volume,  while  yet  they  are  more  Elementary  than  either  Sur- 
face or  Solid.  Point  and  Line  belong ,  then,  to  the  Ele- 
mentismus  of  Form;   Surface  and  Solid  to  tlie  Elabo- 

RISMUS. 

539.  In  fine.  The  Point  is  representative  of  position  ;  The 
Line,  of  Extension  ;  The  Surface,  of  Figure  ;  and  The 
Solidity,  of  Symbolic  or  Schemative  Reality  ;  or  thus : 


T-A.B11.E     36. 

4.  Solid 

(Schemative)  Rf.at.tty. 

8.  Surface 

Figure. 

i 

S.  Linb 

Extension. 

1.  Point 

Position. 

540.  Position,  Extension,  Figure,  and  Schemative  Eeal- 
ITY,  are  the  four  Fundamental  Grand  Divisions  of  Form.  A 
Point  posited  in  Space  is  the  Type  and  Symbol  or  Represen- 
tative of  Position  It  is,  in  fact,  the  very  Definition  and 
Ideal  of  Position  itself.  The  Straight  Line  is  the  same  Ele- 
mentary Type  and  Representative  of  Extension  Universally. 
But  the  tendency  of  Duism  to  split  into  a  double  manifesta- 
tion has  been  previously  indicated  (t.  281).  The  Straight 
Line  is  readily  conceived  of  as  Two  such  Lines,  the  one  co- 
aptated  or  applied  to  the  other,  one  or  more  times,  and  so,  by 
the  Comparison,  ascertaining  the  Quantum  of  its  Extension. 
This  Quantum  of  Extension  is  Measure.  The  Given  Line, 
the  Line  as  a  Standard  and  Instrument  of  Ascertaining  Exten- 
sion, the  Line  as  a  Rule,  is  The  Analogue  and  Eepresentatixe 
of  Measure.     Measure  is  the  Quantification  of  Extension. 


Cn.  v.]  EEPETITIVE  AISTALOGUES   OF  POIjS'T.  387 

Every  Variety  of  Measure,  (even  Wet  Measure,  Weiglit,  etc.), 
is  reducible,  as  its  own  standard,  to  Linear  Measurement. 
The  Given  Straight  Line  is  typical,  therefore,  First,  of  Exten- 
sion, and  Secondly,  of  Measure.  It  is  the  Unit  of  Extension 
and  Measure,  as  the  Single  Point  is  the  Unit  of  Position.  The 
Equilateral  Triangle  is,  in  the  same  manner,  the  Unit  or  Least 
Instance  of  Figure,  and  the  Tetrahedron  the  Unit  or  Least 
Instance  of  Eectalineoid  Solidity,  and  of  that  which  Geomet- 
rical Solidity  represents,  which  is  Symbolic  Eeality. 

541.  But  the  Single  Numerical  Unit,  the  Number  Oi^e,  or  (1), 
represents,  corresponds  with,  echoes  to,  or  repeats  The  Poixt, 
and,  hence,  represents,  corresponds  with,  echoes  to,  or  repeats 
PosiTiOTT.  Assign  to  each  particular  Unit  a  Eeal  Value,  give 
to  it  not  merely  a  Schemative  or  Symbolic,  but  an  Actual  Solid- 
ity, and  it  becomes  an  Item  of  Eeal  Being  ;  in  other  words,  an 
Object,  a  Thing.  The  most  Obvious  and  Typical  Object  or  Thing 
is  the  Planet,  Heavenly  Orb,  or  World.  Things^  in  the  Plural, 
are  the  Aggregate  of  such  Worlds,  a  1.  These  are  Nature 
or  the  Cosmos.  Singly,  but  enlarged  by  Proximity,  our  Earth 
is  such  a  Thing  or  World,  and  is,  hence, /or  us  the  Aggregate 
or  Body  of  Nature.  This  World,  and  still  more  largely  The 
Ui^iverse  as  a  One  World,  (Lat.  Tlnus^  Oi^e,  and  "oerto^  to 
TUEis"),  and  either  as  Nature,  is  represented  by  the  Single 
Numerical  Unit.  The  Single  Numerical  Unity  or  the  Nurriber 
One,  {or  1),  and  specifically  Unism,  the  Spirit  of  One,  is 
therefore  the  Type^  Analogue^  or  Bepresentative  of  Nature  ; 
quod  erat  demonstrandum.  In  other  words,  The  Unit  in 
Number,  and  Unism,  derived,  as  the  Fundamental  Principle 
of  All  Being,  from  the  Unit ;  The  Point  in  the  Domain  of 
Form,  and,  hence.  Position,  universally ;  and  finally  The 
World,  and  Nature,  are  Repetitive  Analogues  of  each 
other. 


ji7inotaf ion  t,  4)41.  1.  Stella  ia  the  word,  means  to  posit,  put  or  place. 
Latin  for  Star.  The  Star  or  Planet  is  The  Relation  of  World  and  Nature  with 
a  World.     Stellen,  the   German  cognate    Position  is  thus  shown  etymologically. 


388  ANALOGUES   OF  LINE  AND   SURFACE.  [Ch.  V. 

542.  So  again,  Duism,  the  Spirit  of  the  ISTumlber  Two,  (or  2), 
represents,  corresponds  with,  echoes  to,  or  repeats  The  Line, 
and  hence  represents,  corresponds  with,  echoes  to,  or  repeats 
Extension  and  MEASURE,  or  Measurement  of  all  Kinds. 
Science  is  the  Intellectual  Measurement  or  Exactifi cation  of 
the  Universe  of  Real  Being,  which  last  is  Nature  (a.  2,  t.  86). 
Duism  is,  therefore,  the  Type,  Analogue,  or  Representative  of 
Science,  as  Unism  is  so  of  ]N"ature  ;  quod^  iterum,  erat  de- 
monstrandum. In  other  words,  Duism,  derived  from  Tavo, 
the  Ruling^  Regulating^  or  Governing  Principle  of  All  Being, 
(as  Unism  is  the  Fundamental  or  Basic  Principle) ;  The 
Straight  Line  in  the  Domain  of  Form,  (Regula,  Rule, 
Ruler),  and  hence.  Extension  and  Measurement  or  Quantify- 
ing Certainty ;  and  finally,  therefore.  Science,  (as  contrasted 
with  Nature),  are  another  set  of  Repetitive  Analogues  of  each 
other, 

543.  In  fine,  Trinism,  the  Spirit  of  the  Number  Three,  (or  3), 
represents,  corresponds  with,  echoes  to,  or  repeats  Surface, 
and  hence,  represents,  corresponds  with,  echoes  to,  or  repeats 
Figure  or  Shape,  as  the  Third  and  Supreme  Stage  of  Develop- 
ment in  the  Domain  of  Form.  Form  itself  is  often  used  to 
mean  no  more  than  mere  Figure.  Art  is  the  Shape-lme^^  or 
Come-liness  of  Being.  Compare  the  Latin  forma,  form,  and 
formositas,  Beauty  (the  Spirit  of  Form  or  Figure).  Trinism 
is,  therefore,  the  Type,  Representative,  or  Analogue,  of  Art, 
as  Duism  is  so  of  Science,  and  Unism  of  Nature  ;  quod  erat 
demonstrandum.  In  other  words,  Trinism  derived  from  the 
Number  Three,  (or  3),  is  the  Combining,  Reconciling,  and 
Integrating  Principle  of  All  Being,  as  Duism  is  the  Regula- 
ting, and  Unism  the  Fundamental  Principle ;  the  Limited 
Area  of  Surface,  (the  Face  or  Presentation  of  Being),  and 
hence.  Figure;  and.  Finally,  Art,  as  the  Realm  of  Beauty, 
are  a  third  set  of  Repetitive  Analogues  of  each  other.  The 
following  Table  resumes  these  several  Analogues  : 


Ch.  V.J       KECOT^CILIATIOI^  OF  SEEMII^G  CONTKADICTIONS.         389 

TABLE     37.' 

3.  TRINISM  Surface    Figure  ART  (Being). 

3.  DUISM  Line  Measure  (of  Extension)    SCIENCE  (Form). 

1.  UNISM  (or  Unit)    Point         Position  NATURE  (Substance). 

544.  The  G-eometrical  Solidity,  here  omitted,  being  not  Real- 
ity or  Substance,  but  only  Schemative  or  Symbolic  Eeality,  is 
still,  therefore,  within  the  Domain  of  Figure.  It  is  only  that 
Aspect  or  Department  of  Figure  which  repeats,  or  echoes  to, 
Reality  or  Substance— /or  in  every  Depo.rtment  of  Being^  all 
other  Departments  are  represented  hy  some  interior  Sub- 
division or  Portion  of  the  given  Department. 

545.  Substance  embodies  the  Goodness  or  Value  of  Being. 
The  Substance  of  the  Land  is  the  Fat  of  the  Land.  A  Man 
of  Substance  is  a  Rich  Man, — one  possessed  of  Goods.  Sub- 
stance, and  hence,  Nature,  correspond,  therefore,  repetitively 
with  Good  or  The  Good.  Science  corresponds  in  like  manner 
with  Truth  or  The  True,  and  Art  with  Beauty  or  The 
Beautiful.  This  relationship  is  exhibited  tabularly  in  the 
following  arrangement : 

TABLK     38. 

3.  Trinism        The  Surface        The  Artismus  The  Beautiful. 

2.  DuiSM  The  Line  The  Scientismus  The  True 

1.  Un  SM  The  Point  The  Naturismus  The  Good. 

546.  We  incur  now,  however,  some  seeming  contradictions. 
It  was  stated  and  shown  above  that  Roundness  is  the  Ana- 
logue of  Nature,  and  Straightness  the  Analogue  of  Science 
(t.  516),  whereas  now  the  Point  appears  as  the  Analogue  of 
Nature,  and  the  Straight  Line  (merely)  as  that  of  Science.  So 
also  once  the  Serpentine  or  Line  of  Beauty  has  been  given  as 
the  Analogue  of  Art  (t.  520),  and  again  here.  Figure  or  Sur- 
face, has  been  made  to  functionate  in  that  capacity  (t.  543). 
These  apparent  inharmonies  are  only  apparent,  however,  and 


390  ELEMENTAEY  TYPES.  [Cn.  V. 

are  readily  reconciled,  as  follows :  The  Point  is  itself  Essential 
Roundness  ;  or  the  least  Element  of  Roundness,  precisely  as 
the  Minim  or  Least  Extension  of  the  Straight  Line  is  Essential 
Straightness,  or  the  Least  Element  of  Straightness.  The  Point 
is,  in  other  words,  the  Monad  or  Stai-ting-Point  of  Develop- 
ment of  all  Rotundity  ;  as  the  Minim  of  Straight-Line  is  so 
of  all  Rectism  or  Rectification  whatsoever.  The  Point  and 
Line  (typically  the  Minim  or  Least  Quantum  of  Linear 
Straightness)  are  therefore  the  Residua  or  Resultants  of  the 
Last  and  Lowest  Analysis  of  Form,  and  hence,  conversely,  they 
are  the  First  or  Primitive  Elements  of  all  Morphic  Construction 
whatsoever  ;  and  as  the  First  Grand  Divisions  of  Form  (Unis- 
mal  and  Duismal,  respectively)  are  Roundness  and  Straight- 
ness, so  the  Point  and  Line  are  most  elementarily  representa- 
tive of  these  two  Grand  Divisions  of  Form,  respectively,  and 
consequently  of  whatsoever  tliey  represent  in  other  Domains  ; 
and  hence,  of  Nature  and  of  Science  especially. 

547.  The  Point,  if  the  slightest  Expansion  is  allowed  to  it, 
if  it  be  permitted,  in  other  words,  to  take  on  Dimensions  at 
all — and  it  always  does  so  Really,  even  in  our  Thought,  how- 
ever we  may  define  it  in  Theory,  since  Abstraction  is  never 
Absolutely  accomplished, — ^is  a  Little  Globe,  the  Face  and 
Outline  of  which  are  the  Area  and  Circumference  of  a  Circle. 
If  the  Circle  be  then  cut  into  Segments  or  Arcs,  as  we  cut 
the  otherwise  infinitely  extending  Straight  Lines  into  Mea- 
sures, or  Given  Straight  Lines,  we  have  The  Simple  or  Cir- 
CULOID  Curve,  which,  in  the  Relative  or  Actual,  we  are  now 
authorized  to  substitute  for  the  more  Primitive  and  Absolute 
Point,  as  the  Companion  and  Antithet  of  the  Gixen  Straight 
Line,  It  is  then  the  Minim  of  such  Curve  which  is  the  True 
Antithet  to  the  Minim  of  Linear  Straightness. 

548.  The  Mikton  or  Mingle  of  the  Circuloid  or  Simple  Curve 
with  the  Typical  Straightness  is  then  the  Serpentine,  which  is, 
therefore,  in  like  manner,  the  Elementary  Type  of  Art,  while 
yet  Figure,  Universally,  which  has  in  it,  inherently  and  inex- 


Ch.  v.]  GEAMMATICAL  AlN-ALOaUES.  391 

pugnably^  the  two  Elements  of  Roundness  and  Straightness, 
(Point  and  Line),  is  the  Higher  Elaborate  Analogue  of  Art. 
JEach  of  these  Bmersities  in  tlie  Modes  of  the  Manifestation 
of  the  same  Principle  signifies  a  corresponding  and  intrin- 
sically important  difference  in  Basic  Philosophy^  or  in  the 
Science  of  the  Universe.  Each  one  of  these  is  a  pregnant  and 
significant  Hieroglyph  of  the  Infinite,  fraught  with  a  portion 
of  the  meaning  which  pertains  to  the  most  exact  Science.  It 
is  a  mere  glimpse  of  the  subject  which  is  compatible  with  the 
narrow  dimensions  of  an  Introductory  Work. 

549.  It  may  be  stated,  in  passing,  that  the  Point,  in  the 
Domain  of  Form,  is  an  Analogue  of  the  Vowel- Sound,  (the 
Single  Impnilse  or  Monad  of  Utterance),  and  the  Line  the 
Analogue  of  the  Consonant- Sound,  (the  Limit  on  the  Vowel), 
in  the  Domain,  and  in  the  Elementismus  of  the  Domain  of 
Speech  ;  and  that  the  Surface  or  Aspect- View  of  Form  is  the 
Analogue  of  the  Adjective  or  Predicate,  and  Solidity,  (the 
Reality-,  or  Substance- View),  the  Analogue  of  the  Substantive 
in  the  Domain,  and  in  the  Elaborismus  of  the  Domain  of 
Speech.  (Str.  0).  The  merely  Geometrical  Solidity,  how- 
ever, given  by  the  addition  of  the  Dimension  of  Thickness  to 
mere  Surface,  but  still  toith  no  real  Value  or  Substance,  is  the 
Analogue,  specifically,  of  Absteaot  ISfoun- Substantives,  as 
Virtue,  Vice,  etc.  It  was  the  observation  of  Kavenaugh,  a 
Philosopher  and  Discoverer  in  Linguistic,  of  the  last  century 
or  the  beginning  of  this,  that  the  Abstract  JSToun-Substantive 
is  a  true  Adjective  carried,  as  he  shrewdly  avers,  to  the 
Fourth  Degree  of  Comparison.  It  means,  he  says,  the  En- 
tirety or  Fullness  of  the  Quality  or  Property  which  the  cor- 
responding Adjectives  (Virtuous,  Vicious,  etc.)  signify  in  some 
Degree  less  than  the  whole. 

650.  Thin-,  or  Surface-FoYui  is  Abstract  and  Objective,  as 
when  we  take  ourselves  out  of,  and  aside  from,  the  Object, 
and  look  at  it  superficially  or  Surface- wise  (Lat.  Superficies, 
a  surface).    So  when  we  stand  in  front  of  a  Globe,  what  really 


I 


392  POSITIVE,    COMPAEATIYE,    SUPERLATIVE.  [Ch.  V. 

meets  the  eye  is  a  Level  Surface  surrounded  by  a  Circular 
Limit.  ThicJc;  or  Solidity-Form  (whether  infilled  with  Real 
Substance  or  not)  is  Concreted  with  the  Observer,  and  hence 
Subjective,  as  if  the  Observer  were  standing  within  and  iden- 
tified with  the  Real  (or  Ideal)  Substance  of  the  Object. 

551.  A  Single  'Point  posiied  in  Space  is  naturally  and  neces- 
sarily surrounded  by  an  Infinity  of  Blank  Space  extending 
outwards  in  all  directions.  The  Point  is  then — in  this  Com- 
parison with  its  Negative  Matrix — the  Analogue  of  Something, 
(the  Least  Something  or  the  Least  Monad  or  Elementary  Con- 
stituent of  Something),  and  the  Surrounding  Vacant  or  Pure 
Space  is  the  Analogue  of  Nothing — the  Something  and  the 
Nothing  being  the  Primitive  Constituents  of  Quality,— i^^6 
Adjective  Domain  (t.  ill).  If  then  we  practically  limit  this 
Theoretical  Infinity,  in  thought,  as  we  cannot  avoid  doing,  some- 
where ;  if,  in  other  words,  we  surround  this  outlying  Nothing- 
ness or  mere  Space  by  a  Limit  or  Boundary,  we  have,  as  the 
result  in  the  mind,  an  Immense  Globe  of  Space  with  the 
Posited  Point  at  the  Centre  of  it ;  and,  finally,  if  we  now  view 
this  Immense  Thought- Globe,  (Posita-Negative),  Abstractly 
and  Objectively,  that  is  to  say,  as  if  we  could  and  did  place 
ourselves  outside  of  it,  it  wiU  present  itself  to  the  Conception 
as  a  Circular  Surface,  to  which  also  we  commonly  apply  the 
term  Circle.  Surface  generically  corresponds,  as  we  have 
seen,  with  the  Adjective-,  or  Predicate-Domain  (t.  549) ;  the 
Domain  of  Faces^  Facets,  Aspects,  Reflects,  or  Visual  Pre- 
sentations. Round  Surface  is  then  the  Analogue  of  the  Ad- 
jective in  its  Primitive  or  Positive  Degree,  (centring  on  the 
Posited  Point).  Square  Surface  is  the  Analogue  of  the  other 
Adjective  Degrees;  thus:  The  Square  is  the  Instrument  of 
Superficial  Measurement,  and  Measurement  is  effected  solely 
by  Comparison.  But  the  Half-Square  or  single  Right- Angle 
we  are  authorized,  in  a  sense,  to  regard  also  as  a  Square.  It  is 
this  that  the  carpenter  means  in  a  Concrete  Sense  when  he 
speaks  of  the  implement  which  he  calls  his  *' Square."     The 


Ch.  v.] 


THE  EIGHT- ANGLED  TRIANGLE. 


393 


Right- Angled  Triangle,  with  one  of  the  Legs  of  the  Angle  as  a 
Base,  is  the  Most  Sciento-Fundamental  Figure  in  all  Geometry. 
It  is  the  Lay -and- Standard  Means  or  Instrument  of  all  Com- 
plex Adjustment  and  Arrangement  in  the  whole  Domain  of 
Form  and  Direction.  It  is  the  very  Type  (above  the  Primitive 
and  Abstractoid  Simplicity  of  the  Parallel  Lines)  of  Compari- 
son, itself  the  great  Scientific  Idea.  The  word  Comparison  is 
etymologically,  from  the  Latin  eon^  with,  and  par,  equal  ; 
and  the  two  Legs  of  the  "  Square  "  are  adjusted  at  Equal  or 
Right  Angles,  as  themselves  Compared,  and  then  as  the  means 
of  Comparing  other  things. 

552.  The  Square,  so  defined,  really  the  lower  Half  of  a  True 
Square  divided  diagonally  by  a  Hypothenuse,  is  the  Ana- 
logue, in  Form,  of  the  Comparative  Degree  of  the  Adjective,  in 
Grammar ;  and  then  the  Antithetical  or  Superior  Opposed 
Half  of  the  same  Square  is  the  Analogue  of  the  Superlative 
Degree,  in  the  Comparison  of  the  Adjective.  Superlative,  from 
super,  ABOVE,  and  latus,  a  side,  means  simply  that  which  is 
ABOVE  or  on  the  Upper  Side,  or  at  the  Top,  The  following 
Diagram  exhibits  these  Analogues  to  the  Eye : 

IDiagranx     No.     17, 
Superlative 


Degree. 

553.  Finally,  Modulated  Surfaces,  partly  Round  and  partly 

Square,  and  pre-eminently  among  these  the  Oval,  as  shown 

elsewhere,  (t.  554),  are  the  Analogue  of  Adjective  Property, 

Abstraction  made  of  the  Particular   Degree;    or,  in   other 

33 


394  ANALOGUES  OF  DEGREES  OF  COMPAEISON.  [Ch.  V. 

words,  tlie  Different  Degrees  blended,  and  their  differences  obli- 
terated. The  Geometrical  Solidity  which  is  an  Ulterior  Modifica- 
tion of  this  Figure, — mere  Surfaces  interposed  in  Space  depth- 
wise  as  well  as  expansively ;  so  as  to  represent  and  symbolize 
the  Keal  or  the  Concrete  Solidity ;  the  Eggshell,  so  to  speak — 
as  a  further  Modification  of  Surface,  is  the  Analogue,  as  we  have 
seen,  of  Abstract  Substantive-Nouns,  or  Kavenaugh'  s  Fourth 
Degree  of  Comparison  (t.  549).  The  surface  Ovoid  is  the 
shape  of  the  highest  Type  of  the  Human  Face  ;  and  the  Solid 
Ovoid  that  of  the  Human  Head,  the  Ultra- Superlative  Parts 
of  Man.  The  Shell  of  the  Egg  is  then  the  Representation  of 
the  Abstractness  of  Form,  as  the  Limit  upon,  or  the  Container 
of.  Substance.  The  Contents  of  the  Egg  are  the  Analogue  of 
Substance  ;  the  Yolk,  Positoid,  represented  germinally  in  the 
Germinating  Vesicle  and  Point ;  and  the  White  of  the  Egg, 
Negatoid,  or  the  Analogue  of  mere  Space  as  negative  Ground 
or  Medium. 

554.  But  Round  Form,  it  has  been  shown,  is  the  General 
Analogue  of  Nature ;  Straight,  and  especially  Square  Form, 
the  Analogue  of  Science  ;  and  Composite  Form,  the  Analogue 
of  Art  (t  516).  Hence  it  appears  that  the  Positive  Degree  of 
the  Domain  of  Adjective  Property  is  the  Naturismus  of  the 
Adjectivismus,  the  Comparative  Degree  that  of  the  Scientismus ; 
(see  Comparology,  in  the  "  Structural  Outline,"  as  the  Typical 
or  Ruling  Form  of  Science)  ;  and  the  Superlative  Degree  that 
of  the  Artismus  of  the  same  carried  up  into  greater  fuUnees  of 
Expression  in  the  Composite  Entirety  of  the  Egg  as  the  Ana- 
logue of  Incipient  Completed  Existence.  By  a  Discrete 
Degree  we  then  ascend  to  the  Chick  born  of  the  Egg,  the  Ana- 
logue of  which  is  the  Completed  Proposition  in  the  Domain  of 
Language ;  or,  in  the  Complexity  of  the  Vertebrate  Organization, 
it  is  the  Analogue  of  the  Completed  Argument,  with  threefold 
interlocking  of  Propositions  (t.  578).  The  Fourth  Degree, 
that  of  Abstract,  Ideal,  Modelic  Substantivity,  is  then  the 
Analogue  of  the  Total  Schemative  Outlay  of  Real  or  Concrete 


Ch.  v.]        standing-asunder  ai^d  going-asundee.  395 

Being ;  /or,  tJie  Ideal  Frameioork  of  Being  is  the  Same, 
whether  it  is  infilled  hy  a  real  Concrete  Content,  or  left  i^acant 
of  all  Reality. 

555.  If,  instead  of  the  Single  Point,  any  Two  Points  be 
posited  in  Space,  or  in  the  Thought  of  Space  in  the  Mind, 
there  is  immediately  generated,  by  an  Inherent  Necessity 
in  the  Nature  of  Things,  a  Connecting  Thought-Line  between 
them  ;  and  by  Tendency  to  Equation  (t.  535)  this  Inter- 
vening and  Connecting  Thought-Line  is  by  the  Same  Inherent 
Necessity  Straight,  Straightness  being  the  simplest  form  pos- 
sible to  it.  Law,  symbolized  by  the  Line,  is  by  the  same 
Analogy  inherently  Co-existent  with  Relative  Being  or  Exist- 
ence, (Lat.  existere,  to  stand  out),  symbolized  by  the  one 
Point  standing  out  from,  or  apart  from,  the  Primitive  Point, — 
the  First  Step  in  the  Creative  Process  of  Being. 

55^.  But  the  Process  of  Standing  out,  as  that  of  Going  asun- 
der, is  inherently  and  in  last  Analysis  a  Process  of  Motion. 
The  Single  Point  we  may  conceive  of,  and  do  conceive  of,  as 
in  a  sense  Stationary  or  Static  ;  but  the  differentiating  of  the 
Second  Point  from  the  First  Point  is  a  quasi-process  of 
Parturition,  Farting,  or  departing — the  Incipiency  of  Move- 
ment. The  New  Thought-Line  generated  between  the  Two 
Points  is  a  Track  or  Way  along  which  the  operation  has  pro- 
ceeded. This  0]3eration  or  Movement  involves  in  turn  the 
Idea  of  Time  as  the  Continuity  of  Movement,  or  The  Negative 
Ground  of  this  New  Phase  of  Being ;  whereas,  the  Single 
Point  statically  considered  had  had,  for  its  Negative  Ground, 
Space  only. 

557.  Even  though  we  assume  the  Standing- Asunder  of  the 
Two  Points,  as  a  mere  Being- Asunder,  the  still  precipitate  of 
Phenomena  after  their  primitive  Going- Asunder,  and  so  elimi- 
nate the  idea  of  Motion  from  them,  objectively  considered ;  still, 
in  conceiving  them,  the  Mind  is  compelled  to  traverse  the  dis- 
tance between  them  over  the  Thought-Line  of  Connection; 
and  so  the  Conception  of  Motion  is  only  transferred  from  the 


396  DUEATION  AND  SUCCESSION.  [Ch.  V. 

Objective  Points  to  the  Mind  within  ;  from  being  Objective  it 
is  made  Subjective  ;  but  Movement  and  Time  are,  nevertheless, 
equally  involved. 

558.  But  even  yet  the  Lengthwiseness  so  generated  in  idea 
by  the  positing  of  Two  Points  in  Space,  while  it  involves  and 
echoes  to  the  idea  of  Continuity  in  Time,  is  not  the  Eadical 
and  Absolute  Analogue  of  Time,  as  Duration.  It  is,  primarily, 
mere  Protension  or  Forthstretching  in  Space  still,  and  an  Ana- 
logue, as  such,  of  the  more  radical,  or  the  Truly  Fundamental 
Duration,  or  Protension  in  Time,  The  Type  of  this  Last 
Idea,  that  of  Duration  itself,  is  furnished,  in  the  Last  Ana- 
lysis, by  the  Single  Point,  even  prior  to,  or  apart  from,  the 
positing  of  a  Second  Point  in  Space.  The  Method  of  it  is  this : 
The  Single  Point  contemplated  as  Posited  in  Space,  during 
a  Single  Instant  of  Time,  as  if  the  Flux  of  Time  were 
arrested,  is  the  True  Analogue  and  Sole  Type  of  Absolute 
Statism  or  Immobility.  The  Continuous  Persistency  in  Im- 
mobility itself,  so  to  speak,  of  the  same  Point,  during  two 
successive  Instants  of  Time,  ovfrom  One  Instant  to  the  Next, 
is  still  Pkogkession  or  Movement  in  Time,  which  is  thus 
the  True  or  Primitive  Lengthwiseness  of  Being,  It  is  this 
Pure  Static  Duration  which  is  echoed  to,  or  repeated  by. 
Lengthwise  Progression,  (or  Protension,  in  Space),  but  which 
is  not,  nevertheless,  to  be  confounded  with  it.  Observe, 
however,  again,  that  the  Mere  Continuance  or  Persistence 
of  Being  in  or  through  Time,  is,  itself,  by  still  farther  Ana- 
lysis, susceptible  of  a  twofold  Aspectual  Presentation— Unis- 
mal  and  Duismal,  respectively,  so  that  the  Continuance  itself 
is  a  Trinoid  or  Mikton  ;  thus :  The  Continuance  as  Persistence, 
viewed  as  pure  unchanged  Condition,  is  Duration  strictly 
and  properly  so-called,  and  is  Unismal  by  virtue  of  its  being 
destitute  of  Variation  or  Difference  ;  but  we  cannot  exclude . 
the  opposite  view,  namely  that,  by  enduring  merely,  the  Object 
passes  from  one  Instant  of  Time  to  the  next,  and  the  next ;  and 
this  transition  is  then  Succession.    Duration  and  Succession 


Ch.  v.]  PEOGEESS  A2fD  OEDEE.  397 

are,  therefore,  the  joint  factors  of  Existence  in  Time.  Time 
itself  is  still  different,  namely  the  Negative  Ground  or  Path- 
way along  which  the  whole  procedure  occurs.  The  following 
Table  resumes  these  several  Components  and  Conditions  of 
the  Tempoid  and  Primal  Elongate  Constitution  of  Existence : 

TABLE     39, 

i  Movement  or  Motoid  Existence  3 

Succession  3 

Duration  1 

Negative  Ground — Time  O 

559.  Succession  is  also  called  Peogeess  ;  and  Duration,  or 
the  Permanent,  and  as  it  were,  regulative,  Element  is  also 
called  Oedee  ;  hence  the  appropriateness  of  Comte'  s  grave 
and  significant  Formula :  ''The  Subordination  of  Progress  to 
Order." 

560.  Otherwise  stated  the  Flux  of  Time,  or  of  Eventuation 
in  Time,  never  is,  in  fact^  aeeested  even  for  the  One  Instant 
of  Time.  Station  is,  therefore,  it^expugt^ably  co-existent 
and  combined  with  Motion.  Motion  must,  on  the  other  hand, 
have  a  Point  or  Position  at  which  to  occur,  and  a  Space  (or 
the  image  of  Space)  extended,  through  which  to  pass.  Viewed 
therefore  Conversely,  Motion  is  also  ii^expugjs^ably  co-existent 
and  combined  with  Station.  Station  is  an  Instance  of  Uj^ism, 
Motion,  of  DuiSM,  and  their  Composity,  of  Teinism.  AYe  have 
here,  therefore,  modified  merely,  as  in  many  other  cases.  The 
Itntexpugnability  of  Peime  Elements  (t.  226).  But,  again, 
it  is  the  Immobility  of  The  Single  Point  {Entity,  Anything, 
SometJiing),  Peedueing,  which  thus  furnishes  the  Most  Fun- 
damental Conception  of  Movement,  as  the  Flux  of  Time — so 
describing,  or  converting  into  Line ;  while,  on  the  contrary. 
The  Line, — in  its  own  nature  the  Type  of  Track,  Pathway, 
Procedure,  and  so  of  Movement  or  Motion,— if  it  be  sustained 
by  the  Points  at  its  two  Ends,  and  viewed  objectively  by  an 


398  THE  VIVID  instant;  INSTANCIALITY.  [Ch.V. 

observer  stationed  away  from  the  Line, — becomes,  as  a  Level, 
Base-Line,  or  Foundation,  the  Type  of  Deadness  and  Im- 
mohillty,  (proper  characteristics  of  Point  and  Position) ;  of  the 
Fixedness  of  Law,  and  hence,  of  the  Most  Fundamental  Con- 
ception of  Station  or  Rest.  Herein,  then,  there  is  Teemtnal 
Conversion  into  Opposites  (t.  83),  and  even  Convertible 
Identity  (t  89).  So  it  is  that  these  several  Fundamental 
Formulse  of  Universology  are  illustrated  at  the  very  origin  of 
Things. 

561.  The  Point  at  wTiicTi  Time  and  Space,  (a  Point  in  Time, 
and  a  Point  in  Space),  meet  and  concur  is,  finally,  the  True 
Instant,  Tlie  Occasion,  Tlie  Conjuncture,  The  Happening, 
The  Event  It  is  the  Copulation  of  the  Static  and  the  Motic 
Principles  of  Being  ;  the  Becoming ;  the  Whole  in  an  Abso- 
lute Sense  of  what  is.  The  Principle  of  this  Vivid  Instant, 
which,  repeated  to  Infinity,  is  the  totality  of  Space,  of  Time, 
and  of  Being,  I  shall  refer  to  as  Instanciality.  It  is  the 
Third  term  of  the  Series  of  which  Time  and  Space  are  the 
Primary  and  the  Secondary  Degrees.  Time  and  Space  are 
here  mentioned  in  this  order,  because,  in  the  Natural  Order, 
Time  is  Unismal  or  First,  Space  Duismal  or  Second,  and  In- 
stanciality Third.  It  is  only  in  the  Logical  Order,  more 
cognate,  it  is  true,  with  Science,  that  Space  is  Unismal,  Basic, 
or  First,  and  Time  Duismal,  Secondary,  and  Derived. 

6Q2,  Assembling  now  the  several  Sets  of  Cosmical  Ana- 
logues hitherto  paraded  in  this  connection,  I  place  them  for 
reference  in  the  following  Table  under  the  Heads  of  Unismal 
and  Duismal,  respectively,  according  as  in  their  Natural 
Order  they  belong : 

TABLE     4  O. 

Unismal.  Duismal. 

Existence  (Eadstere)  Being  (Ease). 

.  Time  Space. 

Motion  Station. 

SuBSTANTTViTY  (Reality)  Adjectivitt  ''Phenomcnality). 


I 


Ch.  v.]  CHAOTIC  i^TATUEE,    jS^UMBER,    AXD   F0E:H.  399 

563.  Existence — Helative  Phenomenal  Being — is  Logically 
Subsequent  to,  or  conceived  of  as  Derived  from,  Being  pro- 
perly so  called,  which  last  is  the  Entical  or  Absolutoid  Sub- 
strate which  upholds  the  Phenomena,  and  upon  which  the 
Limitation  of  Relativity  is  imposed  ;  but  for  that  very  reason 
it  is  in  The  Natural  Okdee,  jprior :  that  is  to  say,  we  Ob- 
serve  Existence  in  the  first  Instance^  and  Infer  Being  from 
it,  by  Abstraction,  which  is  a  Dualizing  Process.  In  the  same 
manner,  Space  is  Logically  prior  to  Time,  but  in  Experience 
it  is  different ;  so  of  Station  and  Motion ;  so,  in  fine,  of  Sub- 
stantivity,  (the  Real  Objects  of  Being),  and  Adjectivity,  (the 
Attributes  and  Properties  of  Objects).  This  Last  Discrimina- 
tion, (Substantivity  and  Adjectivity),  repeats  the  First,  {Esse 
and  Existere),  only  in  greater  Exteriority  and  Development,  in 
the  Elaborismus, — in  fine,  instead  of  the  Elementismus  of  the 
Universe. 

564.  The  K'umeral  Analogue  of  Crude  or  Chaotic  N"ature 
and  of  Chaotic  Form  is  Irregular  ISTumber,  Numbers  taken  at 
Random,  unreduced  to  the  Order  of  Count  or  Calculation  ;  as 
5,  63,  102,  etc.  ;  that  of  Science  and  Regular  Form  is  Orderly 
Number ;  and  that  of  Art  is  that  largeness  in  the  view  of 
Number  which  finds  a  place  in  the  Constitution  of  things,  sub- 
ordinate though  it  be,  for  the  Irregularity  or  Chance-governed 
Arrangement  of  Numbers,  as  in  the  casting  of  Lots,  along 
with  the  properly  adjusted  regularity  of  ordinary  Count  and 
Calculation. 

565.  For  Nature  re-appearing  within  Science,  the  Morphic 
Analogue  of  which  is  Roundness,  (t.  516),  the  Numeral 
Analogue  is  Round  Numbers,  so  called,  from  an  instinctive 
perception  of  the  Analogy,  that  is  to  say.  Summation  Proxi- 
mately correct,  rounded  or  "lumped,"  as  when  we  guess  at 
a  number,  and  do  not  care  to  take  the  trouble  of  an  actual 
Count  or  Calculation.  Round  Numbers  are  intermediate  in 
their  grade  of  Organic  Summation  between  Indeterminate 
Number— One,   Many,   All,  (t.  333),  and  Exact  Number. 


400  MENTOID  EOUND  NUMBEE.  [Ch.  V. 

Exact  Number^  that  is  to  say,  Number  rectified  (Lat.  Rectus^ 
STEAiGiiT),  or  Siraiglitened  out^  is  then  the  Analogue  of  Sci- 
EifCE  in  the  Strictness  of  the  term^  which  is  Exact  Science ; 
and  with  Straight  or  Exactifled  Form  (t.  516).  The  Blend- 
ing of  Exact  (Counted  or  Calculated)  Number,  with  the  Free 
Estimates  of  Proximate  Reckoning,  as  happens  in  the  Opera- 
tions of  Trade,  is  then  the  Numerical  Analogue  of  Art,  and 
of  Modulated  Form  in  the  Domain  of  Form. 

566.  Estimative  or  Mentoid  Round  Number  is  not  the  only 
Variety,  but  is  a  Leading  and  Important  Variety  merely  of 
Round  Number — Analogous  with  Natuee.  It  subdivides 
into  Three  Branches,  as  follows :  1.  Maximal,  or  Gross  Num- 
ber or  Numbers  ;  2.  Minimal,  or  Net  Number  or  Numbers  ; 
and,  3.  Aveeage,  or  Mean  Estimative  Round  Number,  mid- 
way between  the  other  two  Varieties.  These  have  for  their  Ana* 
logues  in  the  Domain  of  Form,  1.  Maximal  Estimative  or 
Mentoid  Round  Form,  (A  Mental  Conception  of  Nature), — 
as  the  Gross  Round  Form,  as  of  the  Earth,  illustrated  by  an 
Imaginary  Circular  Line,  (or  Curved  Plane),  touching  the 
Highest  Points  of  the  Irregular  Surface,  the  Tops  of  the  Moun- 
tains merely,  and  so  including  the  whole  Earth ;  Minimal 
Estimative  or  Mentoid  Round  Form,  (Conceptive),  the  Net 
Least  Round  Form,  as  of  the  Earth,  illustrated  by  an  Imagi- 
nary Circle  coinciding  with  the  Deepest  Depressions,  as  the  Low- 
est Beds  of  the  Oceans  and  Seas ;  3.  Intermediate  or  Aveeage 
Estimative  Round  Form,  (also  often  and  Readily  Squared — 
by  Tendency  to  Equation) — see  the  Cross  in  the  foUovdng 
Diagram  (t.  567).  This  coincides  with  the  Mean  Distance 
between  the  two  previously  described  Circles,  and  with  the 
"Watee-Level  or  Surface  of  the  Oceans  and  Seas.  Estima- 
tive or  Mentoid  Round  Number  and  Round  Form  of  this 
kind  are  the  Numeral  and  Morphic  Analogues,  respectively, 
of  Geneealization,  and  so  of  Geneealogy  or  Natueal 
Philosophy  (t  337),  in  the  Distribution  of  the  Sciences. 
Maximism  or  Extreme  Outness  generalized,  or  mental]  v  esti- 


Ch.  v.]  the  nasal  speech-sounds.  401 

mated,  coincides  with  the  Objective  Method ;  Minimism,  or 
Extreme  Inness,  with  the  Subjective  Method  ;  and  Aveeage, 
or  Mean  Intervention,  with  ''the  Subjective  Synthesis,"  or 
Generalized  Logic  of  Generalogy  (t.  443). 

567.  The  Generalized  Outness,  Inness,  and  Mean  Posi- 
tion of  Unismal  Extension,  coinciding  again  with  the  Ideas  of 
Greatness,  Smallness,  and  Equated  Size,  universally,  are 
represented  in  the  Elementismus  of  Speech  by  the  Three  so- 
called  Nasal-  or  Nose-Sounds  M^  iV^,  and  iV^,  respectively. 
The  Nasalization  or  Metallic  Eing  of  these  Sounds  produced 
in  the  Nose  or  Head  denotes  their  Generalizing,  Mentoid,  or 
Mind-related  character,  and  distinguishes  them  from  all  other 
Sounds.  It  is  not  anticipated  that  this  statement  will  be  ap- 
preciated at  this  point,  but  it  is  convenient  to  make  it  in  this 
connection  for  future  reference,  when  treating  of  the  Elements 
of  Speech.  Some  other  Alphabetic  Signs  will  be  introduced 
in  the  present  chapter,  and  gradually  substituted  for  the 
Figured  Notation.  Tlie  use  made  of  them  will  be  partially  un- 
derstood by  Students  of  Phonetics.  In  the  ' '  Structural  Outline' ' 
especially,  a  beginning  is  made  towards  the  explanation  of 
the  Analogues  of  these  Elements  of  Speech ;  the  full  exposi- 
tion of  the  subject  must  await  the  appearance  of  a  Subsequent 
work — The  Introduction  to  Alwato^  the  New  Scientific  Uni- 
xersal  Language  (1).  The  ordinary  reader  may,  for  the  present, 
receive  the  Alphabetic  Letters  and  Combinations  introduced 
here,  as  if  they  were  merely  Arbitrary  Signs  of  the  Kinds  of 
Form  to  which  they  are  attached.  The  real  idea  at  the  bot- 
tom of  this  subject,  namely :  That  each  Elementary  Sound  is 
inherently  laden  with  a  meaning  of  its  own,  is  too  difficult 
and  important  for  an  incidental  presentation.    The  following 


(1)  The  full  Title  of  this  work  is  as  follows :  An  Introduction  to  Alwato,  the  Newly  Discovered  Uni- 
versal Language  Developed  from  the  Principles  of  Universology,  and  furnishing  the  Elementary  Do- 
main for  the  full  Application  and   Illucidation  of  those  Principles,  by  Stephen  Peael  Andbews i 

Multcp  terricolis  Linguce,  codentibus  wna. — nOAAAl  nev  ©i^tjtoi?  rAHTTAI,  juia  6'  AOavaToia-iv. — 
"  Many  Languages  for  Mortals,  one  only  for  Immortals."  See  Title-page  to  Bagster's  Editions  to  the 
Bible. 


402 


THE  CROSS  A  SYMBOL  OF  SCIE]!TCE. 


[Ch.  V, 


Diagram  will  sufficiently  illustrate  the  three  Varieties  of  Form 
now  under  consideration : 

Diagram     No.     18« 


568.  The  general  features  of  the  preceding  diagram  will 
be  sufficiently  understood  from  the  explanations  already 
made.  The  appearance  of  the  Cross  within  the  Diagram 
requires,  however,  additional  explanation.  Of  three  con- 
centric circles,  equidistant,  the  middle  one  denotes,  even  in  its 
Actual  Curvation,  a  Species  of  Equation  or  Equalization — the 
Average,  in  other  words — ^between  the  other  two.  But  average 
(Lat.  ad^  to,  and  verum^  the  Truth)  has  relation  to  Truth ; 
and  Truth  has  a  radical  relation  to  Straightness  (t.  516,  521). 
So,  also,  if  we  excerpt  the  Least  Element  of  any  circle,  it  (this 
least  Element)  will  be,  in  Pure  Theory^  a  Straight  Line  ;  for 
it  is  not  an  Absolutely  Least  Element,  unless  it  is  the  mere 
distance  hetweeri  a  given  Point  in  the  Line  and  the  next  Point 
to  it  in  the  Continuity  of  the  Line  ;  and  the  Ideal  Line  be- 
tween any  two  Given  Points,  '^(?^Y^  no  intervening  Point  or 
Points  of  Divergence  between  them^  is,  necessarily,  a  Straight 


ch.  v.]  the  isobeachial  cross.  403 

Line,  quod  erai  demonstrandum.  This  Least  Element  of 
Straight  Line  is  then  at  right  Angles  to  a  Radius  of  the  Circle, 
and  when  Equated  or  Extended,  tangentially,  on  either  side, 
and  the  conception  enlarged,  the  resulting  figure  is  the  Cross, 
as  the  more  Radical^  Elementary^  and  Exact  Symbol  of 
Equation,  Science,  and  Truth.  This  then  is  the  Transition- 
Point  from  Generalogy  to  Specialogy,  and  as  pivoted  between 
them  is  the  Figure  which  is  most  especially  typical  -of  the 
Entirety  of  these  two  Domains  of  Science.  The  Exactological 
Department  of  Generalogy,  Comte's  Subjective  Synthesis, 
(t  443),  is  his  nearest  approach  to  Speciality  in  Science. 

569.  As  the  Square  is  an  especial  Analogue  of  Exact  Science, 
so  the  Cross,  wholly  equated,  that  is  to  say,  with  the  same 
length  of  arms  in  either  direction,  as  in  the  following  Diagram, 

iDiagrain    No.    19, 


is  also  an  Abstracted  Emblem  of  the  same  Principle  of  Exac- 
titude ;  whereas  the  Cross  introduced  in  the  preceding  Dia- 
gram (No.  18)  is  a  compromise  between  this  extreme  exac- 
titude of  Specialogy,  and  the  broad,  generalizing  freedom  of 
Natural  Philosophy.  The  proportions  resulting  under  those 
conditions,  from  Tendency  to  Equation  (t.  535)  somewhat 
MODIFIED  ARTISTICALLY  (t.  515)  or  practically,  are  precisely 
those  of  the  Standard  Ecclesiastical  figure  of  the  Cross.  It 
will  be  shown  elsewhere  that  Science  or  Pure  Reason  is  the 


404  VELOCITY  AND  LENTITUDE.  Ch.  V. 

Cross  upon  whicli  the  Fleshly  Man,  or  the  Body  of  the  Affec- 
tions, has  to  be  crucified. 

570.  Returning  to  the  Plus-,  Minus-,  and  ^^'^^a^/o/i- Aspects 
of  the  subject,  these  Three  Branches  of  Form,  ±  =,  will  also 
be  reduced  and  represented  by  the  following  more  Elementary 
Linear  Illustrations  of  the  same  Morphic  Principles,  to  which 
are  attached  the  JN'umerical  and  Alphabetic  Signs,  respec- 
tively, which  are  appropriate  to  them. 

Diagram.     No,     SO. 


571.  The  preceding  paragraphs  dispose  of  the  Static  Aspect 
of  Generalogy,  ±  (1  .  2),  (t.  441).  The  Motic  Aspect,  ± 
(l'*.2°^),  (i&.)  means  Generalized  Movement,  and  subdivides, 
by  +  ,  and  — ,  to  denote  Rates  of  Velocity.  The  Letter-sounds 
corresponding  are  the  two  Remaining  Liquids,  ^  for  the  Flus- 
quantum  of  Velocity  (Rapidity),  and  L  for  the  Minus-qasm- 
tum,  (namely,  Lentitude  or  Slowness).  The  Roundness  of 
Moyeme:n^t  thence  resulting  is  Rotation  or  Revolution.  If  an 
object  be  impelled  to  Rapidity  of  Movement  in  one  part,  at  the 
same  instant  that  it  is  hindered  or  detained  in  another  part,  it 
can  only  rotate.  Rotation  is  a  Composity,  therefore,  of  the 
Motoidism  and  the  Statoidism  of  Motion ;  for  Rapidity  is  allied 
to,  or  repeats,  or  is  like.  Motion ;  while  Slowness  is  allied  to, 
(tends  towards),  or  repeats,  or  is  like,  Station  or  Rest.  The 
PZ^5-quantum  of  Motion  is  then  Rapid  Rotation,  and  the 
Jfm'Z^^-quantum  is  Slow  Rotation.  The  Rotation  is  signified, 
in  the  Domain  of  Form,  by  a  Ring-like  Roundness  of  Figure, 
the  greater  Closeness,  KinMness,  CranMness,  or  Steepness  of 
the  Curvation  denoting  Rapidity,  and  its  greater  Relaxation 
denoting  Slowness.  Together  they  modulate  each  other,  and 
produce  a  Spiral  Folding-in,  or  else  Unfolding,  (Development), 
according  to  the  Drift  of  Direction.  Movement  of  all  Kinds 
is  identified  with  Art,  and  so  a  Variety  of  the  Serpentine  re-ap- 


Ch.  v.]       FOEM-AT^ALOGTJES,   ABSTEACT  AI!^D  conceete.  405 

pears  here.  The  following  Diagram  exhibits  this  Type  of 
Form,  and  adds  the  corresponding  Numerical  and  Alphabetic 
Notation : 

Diagram   No.     Si. 


The  +  sign  in  the  Order  Ist.  2"<l,  also  represented  by  the  Sound  R,  denotes  Rapidiiy;  the  — 
Sign,  or  L,  Slowness :  and  the  = ,  or  Rl,  the  Mean  Velocity.  The  two  Drifts  of  Direction  are  in- 
dicated by  the  Arrows.  The  Unfolding  of  the  Coil  corresponds  with  Retardation ;  the  Folding  in  of  it, 
in  the  Counter-direction,  with  Acceleration. 

572.  We  have  now  cleared  the  ground  sufficiently — ^for  in 
addition  to  what  was  announced  above  (t  509)  we  have  dis- 
cussed Generalogical  Form — to  be  prepared  to  expand,  and 
to  exhibit  the  Morphic  Analogues  of  the  Spencerian  Distribu- 
tion of  the  Sciences  (t.  507):  1.  The  Absteact-Conceete  ; 
2.  The  Absteact  ;  and,  3.  The  Conceete. 

573.  In  Scientific  Research,  which  prefers  the  Logical  to  the 
Natural  Order,  it  is  the  Abstract,  the  Middle  one  of  these  Three 
Divisions,  which  is  leading  or  dominant.  This  is,  therefore,  the 
Position  in  Echosophy  of  the  Spencerian  Abstract.  It  is  then  the 
Peculiarity  of  the  Abstract  here  meant ;  (the  Abstractismus  of 
Echosophy) ;  that  it  is  symbolized  naturally  and  appropriately 
by  Figure  {or  Figures)  entirely  composed  of  Light  or  Thin 
Lines.  These  represent  the  Tenuity  and  Sharpness,  the  proxi- 
mate and  theoretical  Nothingness^  of  Pure  Abstraction,  as 
contrasted  with  Concreteness,  of  which,  therefore,  the  Natural 
Morphic  Analogue  is  Figure  (or  Figures)  composed  of  Heavy 
or  Thick  Zme*  (or  Points  and  Lines).  **The  Concrete"  is 
The  Coepoeeal,  or  the  full  Incorporation  or  Embodiment  of 


408  NATURO-,    SCIENTO-,    AND  AETO-ABSTEACT.  [Ch.  V. 

the  Substancive  Element  of  the  Albstract-Concrete  with  the 
Pure  Form-Element  of  the  Abstract.  It  is,  therefore,  properly 
The  Compound,  or  The  Composite.  This  is  again  Body, 
properly  so  called.  The  Common  Body  of  Nature  is  the 
World  in  its  Orderly  presentation  of  Use  and  Beauty, — the 
Completeness  of  the  incorporation  of  the  Underlying  Consti- 
tuent two  Principles,  the  Abstract  and  the  Concrete,  or  Sub- 
stance and  Form.  Hence  Cosmos  (Greek),  means  both  The 
"VYoELD,  and  Beauty,  or  a  Thing  of  Beauty  (whence  Eng- 
lish Cosmetic,  a  beautifier) ;  and  so  the  Latin  Munditia, 
NEATNESS,  TASTEFULNESS,  from  Muudus,  WoELD.  Com- 
pare also,  for  incidental  coincidence  of  sound,  the  Alwato 
word  Bo  {Body)  with  the  French  Beau  (Fine,  Handsome  ; 
pronounced  60). 

574.  Observe,  therefore,  that  the  Symbolism  oi  merely  Tliick 
Lines  (and  Points)  is  not  with  the  Concrete  (or  the  Composite), 
but  with  what  Spencer  denominates  the  Abstract-Concrete. 
By  this  term  he  should  be  held  to  mean  Concreteness  wholly 
separated  or  Abstracted  from  all  connection  with  the  Ab- 
stract, or,  as  we  may  now  say,  with  Lines  uniformly  Thick  or 
Heavy,  that  is  to  say,  not  in  any  part  of  them  tapering  out 
into  Lightness  or  Thinness,  Such  a  Concreteness  is  then  a 
variety  of  Abstractness,  (or  separateness  from  something  else) ; 
and  as  it  is  The  Variety  which  Nature  presents,  (there  being 
no  proper  Abstract  in  her),  it  is  what  I  have  called  Naturo- 
Abstract;  while  Spencer's  Abstract  is  my  Sciento- Abstract 
(t.  270).  The  advantage  of  these  latter  terms  is  that  we  are 
brought  by  them  into  analogical  relations  with  the  primary 
division  of  Being  into  Nature,  Science,  and  Art,  respec- 
tively,  (t.  11). 

575.  The  Remaining  Division  of  Form,  the  Composite,  (t.  573), 
is  then  Ar^o- Abstract,  viewed  with  reference  to  the  distinctive- 
ness of  its  Elements,  and  their  Graceful  Interblending ;  or, 
simply,  The  Concrete,  viewed  with  reference  to  their  Confu- 
sion, or  Growing  together,  (Lat.  con,  with,  and  crescere,  to 


[Read  from  below  upwards.] 


Concrete  Form. 

(Arto-Abstract).  Ana- 
logue of  CONCRETOLOGT, 
»(Tab.  15,  t.  278),  and 
of  the  Elaborate  or  Or- 
nate Cosmical  Conception. 
>(Tab.  21,  t.  358.) 
(Sciento-Abstract).  Ana- 
logue of  Abstractology, 
(Tab.  15,  t.  278);  and  of 
the  Dialectical  Cosmical 
Conception.  (Tab.  21,  t 
358.) 


Diagram.     No.     2S. 


407 


2. 

Abstract  Form. 


n 


Abstract  -  Concrete 
Form. 

(Naturo-Abstract).  Ana- 
logue of  Abstract-Con- 
CEETOLOGY,  (Tab.  15, 
t.  278);  and  of  the  In- 
stinctual Cosmical  Concep- 
tion.   (Tab.  21,  t.  358.) 


408  ABSTEACTISMUS   OF  FOEM.  [Ch.  V. 

GEOW,  whence  Conceete),  into  Unity  with  each  other.  The 
Analogue  of  this  Variety  of  Form  is  then,  consequently,  Lines, 
or  Figure  (or  Figures)  composed  of  Lines,  which  tapee  or 
GEADUALLY  ATTENUATE  from  Heamuess  or  TTiiclcness  to 
Lightness  or  Thinness,  Thiclc  or  Heavy  Lines  correspond 
with,  are  the  Analogues  of,  or  echo  to.  Shade  or  Shadow, 
and  hence,  to  Daekness  and  JSTight.  Thin  or  Light  Lines 
have  the  same  relation  to  Light  and  Beilliancy  or  Clear- 
ness generally,  and  hence  to  Daylight  and  Day.  These 
Analogues  coincide  with  the  difference  between  Concreteness, 
(for  Shade),  and  Abstractness,  (for  Light),  and  will  grow  into 
constantly  increasing  clearness  and  importance  with  the 
further  development  of  the  Science  of  Analogic,  c.  1.  The 
Diagram  on  the  preceding  page  exhibits  very  strikingly  these 
most  basic  and  important  Discriminations  of  Form. 

576.  If  now  Absteact  FoEMbe  first  classified, — for  it  is  this 
Variety  which  is  the  Dominant  of  the  Domain  (t.  523), — its 
First  Grand  Subdivision  is  into  1.  Inteicated  or  Logical 
FoEM  (2 . )  1  ;  2-  Cleae  or  Distinct  Foem,  or  Analogical 
FoEM  (2.)  2;  and,  3.  Calculated  or  Mathematical  Foem 
(3.)  3;  in  other  words,  Catalogical,  Analogical^  and  Mathe- 
matical  Form,  respectively  (Tab.  15,  t  278). 


Commentary  t,  57S»  1.  It  may  not  be  inappropriate  to  exhibit,  at  this 
point,  witlfbut  waiting  for  Ulterior  Demonstrations,  a  somewhat  larger  list  of 
the  Natural  Analogues  of  The  Abstract  and  The  Concrete. 

2.  To  the  Abstract  echo,  or  correspond,  not  merely  Light  or  Slender  Form, 
LigMnesa  of  Weight,  and  Light  itself,  or  the  Light  of  Day ;  but  Light  and 
Slender  Objects  generally  ;  Light  Tones,  as  those  of  the  Unvocalized  or  "  Whis- 
pered" Consonant- Sounds,  (the  Sounds  P,  T,  K,  etc.,)  and  the  Sharp  or 
Stopped  Vowel-Sounds ;  the  Pure  Intellect  in  the  Constitution  of  Mind,  Pure 
Ideas;  Space,  (c.  7,  t.  9),  Ideal  and  Spiritual  Entities,  etc. 

3.  To  The  Concrete  echo,  or  correspond,  not  merely  Heavy  or  Tliick  Form, 
Heaviness  of  Weight,  and  the  tendency  to  sink  down  out  of  the  Light,  and  so  to 
be  Bark,  as  the  Darkness  of  Night ;  but  Heavy,  Thick,  and  Crude  Objects 
generally;  Heavy  Tones,  as  those  of  the  Vocalized  or  "  Spoken  "  Consonant- 
Sounds,  (The  Sonants  B,  D,  G,  etc.),  and  the  Dull  or  Full  Vowel-Sounds ; 
Feeling  in  the  Constitution  of  Mind;  Mere  Sensation;  Time  and  Temporalities, 
or  Low  and  Material  Things  generally. 


Ch.  v.]  COiS^CATEIfATED    FOEM.  409 

577.  Intricated  Form  properly  includes,  however,  several, 
and  especially  two^  Grand  Varieties,  only  one  of  wliicli  is 
Logical  (Catalogical).  These  two  Varieties  are:  1.  Inter- 
locked or  Concatenated  Foe3i,  the  Analogue  of  Logic ; 
and,  2.  OGerlapping  or  Irnbricated  Form,  the  Analogues  of 
which  will  be  noted  elsewhere. 

578.  The  Type  of  Concatenated  Foem  is  the  Chain  (Lat. 
Catena^  A  Chain),  with  the  Links  interlocked ;  or  the  one 
including  or  holding  the  other.  More  primitive  and  truly 
typical,  however,  is  the  Nest  of  Concentric  Circles  or  Spheres, 
one  containing  the  other,  as  in  the  Diagram  below : 

Diagram.    IN"  o  •    S3. 


It  is  obvious  here   that,  if  A  is  in  P,  and  if  ^  is  in    (7, 
then,  (and  theeefoee),  A  is  in  (7.    This  is  the  total  signifi- 


4.  The  Analogy  and  Close  Relationship  between  Lightness  in  respect  to 
Weight,  and  the  tendency  to  Float  or  Swim  upwards  and  assume  High  Position, 
— and  hence  High  Position  itself,  and  Objects  in  High  Position,  as  the  Human 
Head  and  Face — and  so  to  represent  Levity  or  Lightness  and  Clearness,  and 
hence  The  Abstract,  are  expressed  in  the  Formula : 

SUPERNATATION  OF   LEVITIES ; 

And  the  Counter- Analogy  and  Relationship  between  Heaviness  in  respect  to 
Weight  and  the  tendency  to  Sink  or  Subside  into  Low  and  Dark  Positions, — 
and  hence  Low  and  Obscure  Position  itself,  and  Objects  so  situated,  as  the 
Posterior  of  the  Body, — and  so  to  represent  Darkness  and  Retiracy,  and  hence 
The  Concrete,  fas  the  thick -tangled  Growing-together  ot  the  jungle),  are  ex- 
pressed in  the  Formula : 

Subsidence  of  Crassitudes. 
34 


410  EADIUS,   TEEM,    END,    IIS^DIVIDUAL.  [Cn.  V. 

CANCE  and  the  Peefect  Type  of  tlie  Syllogism,  wliich  is 
in  turn  the  Crowning  Sphere,  and,  in  a  sense,  the  Whole  of 
Logic. 

579.  Although  the  Three  Concentric  Circles  are  the  most 
explicit  type  of  the  Syllogism,  and  so  of  Logic,  yet  implU 
citly,  or  in  respect  to  the  Lowest  Analysis  of  the  Principles 
involved,  Logic  (Catalogic),  is  equally  well  symbolized  by  the 
Single  Eadius,  with  its  Beginning  (at  the  Centre),  its  Shaft- like 
Continuance  (or  Sequence),  and  its  End  or  Conclusion  (at  the 
Circumference).  We  have  in  it  Premise  (Lat.  Primus,  Fiest), 
Sequence  (Lat.  sequor,  to  follow),  and  Conclusion  (Lat.  con^ 
WITH,  and  cludo,  to  shut).  See  c.  1-9,  321 ;  000.  Applied 
Logic  is  also  denoted  at  the  other  extreme  by  Concentric 
Spheres  (Onion-like)  in  the  place  of  Circles. 

580.  But  in  strictness,  and  when  we  pass  to  details,  it  will 
appear  that  the  Eadius  is  the  Analogue  of  that  Elementary 
Entity  in  Logic  called  a  Teem,  literally  an  End,  or  that  which 
sticks  out  or  exists,  individually,  as  the  single  spoke  of  a 
wheel.  Radius  means  literally  a  spoke.  The  Periphery,  or 
the  Base-Line  at  right  Angles  to  the  Eadius  (or  Perpendicular), 
is,  par  excellence.  The  Limit  and  the  Analogue  of  Definitioi?", 
{de,  OF,  and  finis,  E]S^d  or  Limit).  Teems  and  Definitions 
constitute  the  Elementismus  of  (Cata)logic,  as  Propositions 
and  Syllogisms  do  the  Elaborismus  ;  hence  it  is  that  the  three 
Parts  of  the  Single  Eadius,  Beginning  or  Inmost  (in  the  Na- 
tural Order),  Middle,  and  Exterior  or  Terminus  (whence 
Teems),  repeat,  or  echo  more  elementarily,  to  the  Three  Propo- 
sitions of  the  Syllogism.  But,  by  Tebminal  Conveesion 
INTO  Opposites  (t  83),  as  between  Elementismus  and  Ela- 
borismus, (or  the  Antithetical  Eeflexion  of  the  Two, 
t.  381),  the  Order  is  reversed  in  the  latter  case,  or,  in  other 
words,  the  Logical  Order  predominates,  and  the  First  or 
Major  Proposition  echoes  to  the  Outer  and  most  Inclusive 
Circle  in  the  Diagram  above ;  the  Second  or  Minor  Proposition 
to  the  Intermediate  Circle ;  and  the  Third  Proposition  or  Con- 


ch.  v.]  god,  eelative  and  absolute.  411 

elusion,  to  tlie  Inmost  or  Central  Circle  or  Mere  Point.  There 
is  in  tMs  Going-forth  on  the  Single  Radius,  through  suc- 
cessive stages,  and  the  subsequent  return,  more  elaborately, 
through  the  successive  Converging  Circles  and  Spheres,  to  the 
Centre  as  Conclusion,  or  Teleological  aim,  a  complete  image 
of  both  Swedenborg's  and  Hegel's  Conception  of  the  Order 
of  Creation,  or  of  the  Evolution  of  Universal  Being — from  God, 
or  the  Absolute  Mind,  out  into  Creation ;  and  thence,  back, 
by  successive  Spheral  Elevations,  to  the  Point  of  Departure  ;— 
as  God  now  become  Man ;  or  incarnated ;  and  arrived  at  the 
Acme  of  Perfection.  The  Evolution  is  the  same  again  as  that 
of  the  Individual  Consciousness  which  is  first  projected  out- 
wards spontaneously  or  irreflectively  into  the  Actualities  of 
Being ;  and  only  afterwards  reverts,  abstracts  itself,  as  it  were, 
from  surrounding  Nature  and  Phenomena,  even  the  Pheno- 
mena of  its  own  Being,  and  comes  into  the  Knowledge  of 
itself;  and  so,  from  being  Conciousness  merely,  it  becomes 
/Sl^^-Consciousness. 

581.  In  accordance,  and  by  Analogy,  with  these  Doctrines, 
God,  m  the  Relative,  or  actually,  is  himself  a  Being  of  Ex- 
perience and  Development,  only  heretofore  and  now  striving 
and  tending  to  arrive  at  the  Realization  and  Self-conscious 
possession — incarnate  in  man — of  that  power  and  perfection 
which  we  have  ideally  attributed  to  him,  and  which  He  may 
rightly  be  said  to  possess  in  the  Absolute.  According  to  this 
doctrine,  again.  Prayer,  in  the  Infantoid  Development  of  man, 
is  the  Inward  Aspiration  and  Striving  of  the  Divine  Principle 
within  us  after  the  Vague  Ideal  Perfection  of  a  Completed 
Manhood,  and  after  what  is  then  the  same  thing — complete 
Identification  or  Unity  with  God  ;  who  is,  by  this  Theory,  to 
come  to  his  own  Absolute  Self-Consciousness  primarily  in  us  ; 
pre-eminently  in  a  perfected  and  Divinized  Universal  Human 
Society ;  and  Supremely  in  the  Central  and  Governing  Indivi- 
duality of  such  Society,  or  Millennial  World. 

582.  Logical   Terms  are,  with  a  difference,  the  same  as 


412  SUCCESSIVE  MEANINGS  OF  LANGUAGE.  [On.  V, 

Grammatical  Words.  The  meaning  of  the  Fact,  that  the 
Radius^  Analogue  of  the  Term^  has  three  Aspects  or  Stages 
of  Development :  1.  Outer  or  Ultimate  ;  2.  Middle,  (Spiritual, 
corresponding  with  the  Breathing-Place  or  Chest,  as  midway 
between  the  Extremities  of  the  Body) ;  and,  3.  Inmost,  is,  that 
all  WoEDS  or  Terms,  whatsoever,  have,  hy  the  inlierent 
Constitution  of  Tilings,  three  Meanings  or  Varieties  of  Cor- 
respondential  Meaning,  folded,  as  it  were,  into  each  other,  and 
revealed  one  after  the  other,  in  succession,  to  the  Unfolding 
Faculty  of  Man.  The  Natural  Meaning  which  the  child 
attaches  to  a  word,  which  conveys  to  him  a  mere  Fact,  is  lifted 
to  a  new  Eational- Spiritual  Plane  in  the  developed  Intellect, 
which  sees  in  the  Fact  not  this  Fact  merely,  but  an  Embodi- 
ment or  Typical  Representation  of  a  Principle  or  Truth  ;  and 
to  a  still  other  and  Celestial  Plane  in  the  Mind  of  one  who 
sees  in  the  Truth  a  Means  of  Divine  Uses  for  the  blessing  of 
Mankind,  and  who  loves  it  for  that  sake.  S wedenborg  laid  hold, 
intuitionally,  of  this  occult  Principle  in  the  Constitution  of 
Language ;  but  being  predominantly  theological,  and  only 
subordinately  philosophical,  he  restrained  its  application  to 
the  Reading  of  the  Scriptures,  which  he  called  The  Word,  as 
if  it  were  a  Special  and  Divine  Property  residing  in  them, 
instead  of  being,  as  it  is,  a  Truth  of  profound  Scientific  Signi- 
ficance and  universal  application.  The  result  of  this  narrow- 
ness in  the  perception  of  the  seer  has  been  that  his  followers 
have  made  of  '*The  Word"  the  same  Sacramental  Thing,  the 
same  object  of  a  Semi-Idolatrous  Worship,  and  the  same 
hindrance  to  Progress  which  other  religions  and  sects  have 
made  of  their  Church,  their  Pictures  and  Images,  their  literal 
Bible,  their  Sundays  and  Holy  Days,  and  of  other  legitimate 
means,  in  a  rational  degree,  of  Grace  in  the  Soul,  and  Develop- 
ment in  the  Mind  and  Life. 

583.  Inasmuch,  indeed,  as  the  general  scope  of  the  semi- 
illuminated  vision  of  Swedenborg  was  limited  to  the  First  of 
Three  Grand  Stages  of  Cosmico- Spiritual  Evolution  (t.  428) ; 


r 


Ch.  v.]  CLEAR  FOEM;  ANALOGIC.  413 

and,  inasmucli  as,  consequently,  what  lie  saw  in  Trio-rade 
Scale,  was  merely  Subdivisional  of  that  Third  of  the  whole 
Career, — it  results  that  the  Whole  ISTumber  of  Meanings 
more  and  more  interior,  which  attach  to  every  single  Term  or 
Word,  should  be  susceptible  of  being  carried  up  to  ISTine 
instead  of  Three  ;  and,  by  the  bi-furcation  of  the  Third  or  Last, 
the  Artistic  Grand  Division ;  then  up  to  Twelve,  plus  the  Uni- 
versal as  Pivot,  making  in  all  Thirteen.  This,  at  least,  is  the 
Standard  Measured  Series  ;  the  Absolute  Series,  here  as  in 
every  thing,  is  Infinite.  The  Total  Procedure  outward  along 
the  Radius  symbolizes  the  First  Grand  Division ;  the  Return 
Career,  through  Concentric  Spheres,  to  the  Centre,  symbolizes 
the  Second  ;  and  the  Reprojection  from  the  Centre  of  achieved 
Self-Consciousness,  (t  580),  which  bi-furcates  as  Predomi- 
nantly Progressive,  and  Subdominantly  Regressive  and  Col- 
lateral, symbolizes  the  Third  Grand  Division  of  the  Total 
Evolution.  These  accord  again  with  the  Three  Orders  or 
Methods  in  Science :  1.  Anticipatory  or  Pseudo-Deduction  ; 
2.  Induction  ;  3.  Repeojection,  True  Deduction  or  Con- 
struction (c.  1-9,  t.  321).  Even  this  does  not  compass  the 
possibilities  in  this  direction ;  for  all  the  three  Methods  here 
mentioned,  and  subdivided  by  Three,  are  Catalogical.  There 
remains  Analogic  and  Pantologic,  suggesting  Thirty- Six  and 
Forty-Eight  as  Limiting  Numbers  on  Higher  Measured  Series 
still.  Such  subtleties  and  glimpses  of  the  almost  endless  de- 
velopment, which  Future  Critical  Science  may  take  on,  are 
bewildering,  and  need  not  be  insisted  on  here. 

584.  Clear  or  Distinct  Form  is  the  Analogue  of  Ana- 
logic. This  may  be  represented  typically  by  two  Equal 
Circles  or  Spheres  disengaged  or  separated  from  each  other, 
not  concentric,  but  side-hy-side  of,  or  compared  with,  each 
other.  Still  more  primitively  the  Two  Hemispheres  of  the 
single  circle  cut  by  a  Diameter ;  and  thence  even,  as  the  cause 
of  this  Dialectical  Equation  of  the  Halves,  the  Mere  Diametrit 
or  Measured  and  Equally  divided  Straight  Line  itself,  is  The 


414 


PEEPEKDICULISM  AIS^D  HORIZOISTTALISM.  [Ch.  V. 


Type  and    Symlbol  of  Analogic.      The  following   Diagram 
makes  the  necessary  exliibit : 


IDiagram.     N"o.     3'^. 

Fig.  1. 


R&S. 


585,  Still  more  radically,  Analogic  is  symbolized  by  the 
Simple  Straight  Line,  as  the  Chord  of  an  arc  of  a  circle ;  that  is' 
to  say,  as  a  Level  or  Base-Line,  Horizontal  as  contra-distin- 
guished from  a  Radial  Line,  which  is  Perpendicular  or  Length- 
wise in  position  (c.  1-9,  t.  321).   A  Diametrit  is  simply  the  Chord 
of  the  Largest  Arc  of  a  circle  (180°).    In  short,  therefore,  Pee- 
PEiS-DicuLiSM,  or  Lengthwiseness,  related  to  Ois-'Going,  and 
hence,  to  Co-sequences,  (t.  321),  denotes  Logic ;  and  Hoei- 
zois'TALiSM,   or    SiDEWiSEN-ESS,  related  to    Expansion,   and 
hence  to  Co-existences,  (c.  1-9,  t  321),    denotes  Analogic. 
Perpendiculism  and  Horizontalism  are  here  taken,  as  shown  by 
the  associated  terms,  in  an  enlarged  sense  ;  A  Eadius,  as  Per- 
pendicular to  a  Centre-Pom^  as  its  basis,  and  any  Base-IAne  as 
Horizontal,  even  when  standing  perpendicularly  related  to  other 
Objects  or  Lines.  A  Radius  is  the  Type  of  this  Enlarged  Aspect 
of  Perpendiculism,  and  a  Diameter  or  Diametrit  is  the  Type  of 
the  corresponding  conception  of  Horizontalism.     The  Chords 
of  Arcs,  which  should  connect  any  two  juxtapositional  Radii 
at  the  same  distance  outward  from  the  Centre,  in  Dia.  No.  4, 


Ch.  v.] 


LOGICAL  AND  AISTALOGICAL  FOEM. 


415 


1. 188 ;  c.  1-9,  t.  321) ;  or,  wliat  is  the  same  tMng,  the  Side-Lines 
of  any  Polygon,  are  in  this  sense  Horizontal  Lines.  They  cor- 
respond with  Breadthwise  Extension,  and  so  with  Space,  and 
are,  as  a  distinct  Family  in  Morphology,  to  be  distinguished 
from  Radiating,  Protensive,  or  Forthstretching  and  Time-like 
Lines.  As  '^ Horizontal"  and  *' Perpendicular"  have  more 
limited  meanings,  these  two  Radical  Varieties  of  Lineation  will 
be  better  distinguished,  the  true  Analogy  once  established,  as 
Analogical  or  Analogicoid,  and  Logical  or  Logicoid  Lines,  or 
Classes,  or  Families  of  Lines — Analogicoid  for  Horizontal,  and 
Logicoid  for  Radial.  Combined  and  intricated  with  each  other 
they  constitute  a  third  variety  of  Form,  an  instance  of  which  is 
seen  in  the  Spider's  web,  then  Analogous  with  Mathematics, 
and  hence,  denominated  Mathematical  or  Mathematicoid  Form. 
The  Diagram  exhibits  these  Three  Varieties  first  reduced,  by 
analysis,  to  their  proximately  Simplest  Expression ;  and  then 
to  their  Simplest  Symbols  in  the  Single  Lines,  (the  Sub-figures 
of  the  Diagram),  which  indicate  their  respective  Principles. 


Figure  1. 


X>iasraTii     No, 
Figure  2. 


S5 


Sub-Figure  t. 


Sub-Figure  2. 


Sub-Figure  8. 


586.  An  intimation  has  been  made  in  what  precedes  that  the 
same  Form- Analogue  reappears  in  Varying  Degrees  of  Sim- 


416  SIMPLE  ATTD    COMPOUND.  [Ch.  V. 

plicity  and  Complexity,  a  fact  already  somewhat  illustrated, 
in  the  Diagram,  by  the  difference  between  the  Lines  marked 
Sub-figures  and  the  Figures  ;  but  this  Subject, — the  existence 
in  the  Constitution  of  all  things  of  an  Ascending  and  Descend- 
ing Scale  of  Relative  Simplicity  and  Complexity, — is  so  im- 
portant that  it  demands  to  be  more  formally  stated,  and  more 
fully  expounded.  As  the  last  w^ord  upon  the  Subject,  all 
Differentiation  whatsoever  resolves  itself  into  the  kinds  of 
Variety  which  are  susceptible  of  being  measured  by  this 
Scale ;  hut,  nexertheless,  there  is  a  Special  Kind  of  Variety 
which  is  more  directly  and  ohmously  to  he  referred  to  a  meee 
difference  as  hetween  a  Simple  and  its  Compounds.  It  is 
clear,  for  example,  that  a  Cube  is  only  a  higher  power  of  the 
Square  ;  a  higher  Degree  of  Complexity,  in  other  words,  in  a 
definite  proportion,  of  the  Same  Principle  of  Squareness. 

587..  This  kind  of  Variety  in  the  Constitution  of  Things 
appears  in  connection  with  the  subject  now  under  considera- 
tion. Logic,  Analogic,  and  Mathematics  occur  in  Different, 
Distinct  Degrees  of  Development,  without  ceasing  to  be  Logic, 
Analogic,  and  Mathematics,  respectively.  We  have  seen, 
(t  579),  that  the  Logical  Premise,  Sequence,  and  Conclusion 
may  all  be  illustrated  by  the  Beginning,  Middle,  and  End  of 
the  Single  Radius  of  a  Circle.  We  have  seen  also,  however, 
(t.  578),  that  the  Major  and  Minor  Premise  and  Conclusion 
are  more  explicitly  illustrated  by  the  Three  Concentric  Circles, 
the  outer  inclosing  and  containing  those  within.  So,  again, 
now,  in  respect  to  Analogic.  The  Single  Horizontal  Straight 
Line  is  the  most  Radical  or  the  Simplest  Analogue  of  this 
Middle  Department  of  Abstractology.  Let  us  assume  that 
this  Line  is  the  Diameter  of  a  given  Circle,  and  indicate  it 
numerically,  as,  say,  12  (inches,  feet,  or  other  units  of  Length). 
This  will  define  it  to  a  given  Length.  If  now  we  erect  a  Square 
upon  this  Line  as  a  Base,  we  have  the  Second  Power,  both  in 
Number  and  in  Form  of  the  given  Line  ;  that  is  to  say,  144, 
(12  X  12),  in  Number,  and  an  Actual  Square,  in  Form,  each 


Ch.  v.]  three  powers  as  degrees.  417 

of  the  four  sides  equal  to  the  Base  Line.  The  next  Power  will 
be  1728,  (12  x  12  x  12),  in  Number,  and  an  Actual  Cube,  in 
Form,  of  Corresponding  Dimensions.  The  Line,  and  with  it 
the  Point,  are  then  Elementary;  the  Surface  and  the 
Solidity  are,  on  the  contrary,  Elaborate. 

588.  The  Given  Straight  Line  or  Base,— properly  the  First 
Power,  though  seldom  or  never  so  denominated, —the  Square, 
the  Second  Power,  and  the  Cube,  the  Third  Powder,  are,  then, 
the  First,  Second,  and  Third,  Degrees,  in  The  Scale  of  Kel- 
ATivE  Simplicity  and  Complexity,  in  respect  to  the  Aspect 
under  which  they  are  investigated.  Observe,  in  the  first 
place,  that  this  precise  parallelism  in  the  respective  involution 
of  Form  and  Number,  sucTi  that  the  very  same  terms  {Square 
and  Cube)  apply  indiscriminately  to  either^  is  the  most 
decisive  and  best  illustrative  case  of  Analogy  between  these 
tiDo  fundamental  Sciences  anywhere  to  be  found ;  unless^ 
indeed^  we  should  assign  that  ranJc  to  that  more  Universal 
Echo  of  Number  to  Form  which  is  the  Basis  of  Modern 
Analytical  Geometry — (Descartes).  Observe,  in  the  next 
place,  that,  applied  with  the  same  rigor  of  Analogy  to  Ana- 
logic itself,  as  the  Depaiiment  of  Being  upon  which  we  are 
now  converging  the  rays  of  our  inquiry,  the  Scale  of  ascending 
Simplicity  and  Complexity  is  equally  discernible  and  im- 
portant. The  Given  Straight  Line  is  the  Analogue  of  the  Ana- 
logic of  Laws  and  Principles,  This  is  Analytical,  Radical, 
and  Elementary  Analogic.  The  Square  is  the  Analogue  of 
Analogic  as  ex-plain-ed  by  reference  to  Specific  Phenomena 
which  are  coincident  with  or  correlated  to  each  other,  The 
Analogic  of  Phenomena.  The  Cube  is  then  the  Analogue  of 
Analogic  as  not  merely  ex-plain-ed  in  words  describing  Phe- 
nomena, but  as  illustrated  as  well  by  actual  Objects  in  which 
the  given  Principles  are  embodied,  or  which  are  characterized 
by  the  given  Phenomena.  This  is  The  Analogic  of  Concrete 
Reality.  It  goes  over  to,  and  is,  in  a  sense,  a  part  of,  Con- 
cretology.    The  following  Diagram,  extracted  from  Dia.  No.  10, 


418  LAWS  AND  PRINCIPLES.  [Ch.  V, 

(t.  512),  illustrates  this  most  central  and  important  portion  of 
Morphplogy,  and  its  accompanying  Analogic  (t.  277) : 

IDiagram     No.     S6. 

Figure  1.  Figure  2.  Figure  3. 

Analogic  of  Analogic  of  Analogic  of 

Laws  and  Principles.  Phenomena.  (Pure)  Concrete  Reality. 


589.  The  Straight  Base  Line  {Fig,  1.)  is  the  proper  and 
abiding  Analogue  of  Law  or  Lay,  W\q  foundation^  as  it  were, 
upon  wliicli  all  above  it  is  erected.  The  Ends  of  this  Line,  at 
the  corner-stones,  as  it  were,  of  an  Edifice,  from  which  the  Line 
itself  is  derived,  directly  and  inversely,  are  the  Analogues  of 
Principles,  {Prima  Capita),  strictly  so  regarded  and  dis- 
criminated from  Laws.  But  usually  Laws  and  Principles 
are  spoken  of  collectively,  and  frequently  also  confounded 
with  each  other ;  a  species  of  confusion  for  which  it  is  not 
essential  at  present  to  propound  a  remedy,  c.  1. 

590.  The  Fundamental  Laws  (or  Principles)  of  Analogic  of 
which  the  Elementary  branch  of  the  Science  consists,  as  the 
very  basis  of  Universology  itself,  are  Unism,  Duism,  and 
Trinism.    These  are  related  to  the  Cardinal  Head-Numbers 


Comrnentai^y,  f.  580,  1.  The  intrinsic  difference  between  PRmciPLES 
and  Laws  (Points  and  Lines,  in  this  Aspect),  coincides  with  the  difference 
between  Premise  and  Sequence  (Centre-point-beginning  and  Linear  Pretension 
of  the  Radius)  in  Catalogic  (t.  579) ;  a  difference  which  does  not  here  come 
prominently  forward  as  it  does  in  that  case ;  the  Line  itself  being  here  taken  as 
the  Base,  whereas  in  the  other  case,  it  was  the  (Centre-)Point.  The  Discrimi- 
nation is  not,  therefore,  here  essential. 


Ch.  v.]  aspects  of  the  lit^e.  419 

0:n^e,  Two,  and  Three,  and  to  Extension  in  Space,  and  hence, 
to  Horizontalism  ;  as  Premises,  Sequences,  and  Conclusions  in 
Catalogic  are  related  to  the  Ordinal  Head-Numbers  Fiest, 
Secois^d,  and  Thied,  and  to  Protension  in  Time,  and,  hence, 
to  Perpendiculism).  (The  Latin  for  Fiest  is  Primus^  Secun- 
dus^  Second,  is  cognate  with  sequor^  whence  Sequence. 

591.  The  first  office  of  a  given  Straight  Line  viewed  as  a 
Base  Line,  Threshold,  or  Limit,  is  to  unite  the  two  Points  be- 
tween which  it  extends.  Tliis  Function  is  Unismal.  Its 
second  office  is  to  cut^  sunder^  or  dimde  the  two  Portions  of 
Space  which  lie  upon  its  opposite  sides,  and  of  which  it  is 
tJie  Limit.  This  Function  is  Duismal.  Its  third  and  com- 
pound office  is  to  perform  this  Uniting  and  Dividing  at  one 
and  the  same  time,  and  in  a  composity  of  the  relationship  of 
each  function  with  the  other,  (in  a  Cardinated  or  Hinge- wise 
manner),  and  this  office  is  Trinismal. 

692.  Still  more  radically,  if  we  confine  the  point  of  our 
critical  attention  to  the  Sidewise  function  of  this  Line  merely, 
it  ALONE  unites  as  well  as  divides  the  two  portions  of  Space 
which  lie  upon  the  two  Sides  of  it,  (or,  in  other  words,  these 
two  portions  of  Space  unite  at  the  Line  by  which  they  are  also 
divided)^  and  hence  it  both  unites  and  divides  these  portions 
of  Space  in  a  Hinge-like  or  Cardinated  function,  a  Species  of 
Balanced  Vibration  between  them.  Unism,  Duism,  and 
Teinism  are  all,  therefore,  illustrated  in  this  one  Aspect  of  the 
Horizontal  Line  or  Limit, — that  Aspect  which  is  most  charac- 
teristic of  this  variety  of  Line. 

593.  In  the  Fundamental  Exposition  of  the  Classification 
of  the  Sciences,  (Tab.  15,  t.  278),  Analogic  undergoes  no  Dis- 
tribution. Logic  is  divided  into  Premises,  Sequences,  and 
Conclusions,  (the  first  of  these  into  Major  and  Minor  Pre- 
mises). It  is  now  obvious  that  this  Distribution  lies  farther 
back  than  the  one  we  have  just  instituted  above  between  the 
different  kinds  of  Analogic  (t.  f  88),  inasmuch  as  it  relates  to 
the  difference  between  Point  and  Line,  while  this  latter  distri- 


420  VARIETIES   OF  LOGIC.  [Ch.  V. 

"bution  relates  to  the  difference  "between  Lines,  Squares,  and 
Cubes  (as  Geometrical  Solids). 

594.  It  is  now  to  be  observed  tliat  within  Logic  (Catalogic) 
there  is,  subsequently,  an  echo  to  this  Subdimsion  of  Ana- 
logic, as  follows :  Logic,  as  symbolized  by  the  Single  Radial 
Line,  is  the  Recondite,  Non-Explicated,  Logic  which  actually 
underlies  all  Reasoning,  although  the  Reasoner  may  have  no 
knowledge  of  it.    In  this  case  the  Major  Premise  shrinks  to 
an  implied  Postulate,  a  Point  tacitly  assumed  as  granted. 
This  kind  of  obscure  Logic  is  the  Analogue  of  The  Analogic 
OF  Laws  and  Peinciples  (Fig.  1,  Pia.  10,  Dept.  of  Science). 
Secondly,   there  is  Logic  formally  Explicated.     The  mere 
Point  (Previously  assumed)  is  now  expanded  into  an  Outer 
Circle  tjrpical  of  a  distinct  Major  Premise,  and  which  on  in- 
spection is  found  to  include  a  Minor  and  then  a  Least  Circle 
within  it,  the  latter  as  the  included  Conclusion.     The  Outer 
Circle  alone  may  practically  be  taken,  and  made  to  serve  dia- 
grammatically  as  the  Ordinary  Analogue  of  this  Variety  of 
Logic,  and  as  the  Analogue,  at  the  same  time,  of  the  Square, 
in  the  preceding  Diagram.     Finally,  the  Circle  thickened  to  a 
Pure  Sphere  (that  is  to  say,  still  Abstract,  or  Figured  in  Pure 
Space  vrith  no  Material  or  Real  Content),  is  then  the  Analogue, 
in  Logic,  of  the  Pure  Cube  in  Analogic,  and  denotes  Logic 
applied  in  the  Actual  Construction  of  an  Argument.  An  Argu- 
ment, or  Syllogism,  is  composed  of  Three  Propositions, — The 
Major,  the  Minor,  and  the  Conclusive.   This  is  the  Major  Kind 
of  Trigrade  Scale.  But  the  Single  Proposition  is  also  composed 
of  Three  Parts, — The  Subject,  the  Copula,  and  the  Predicate. 
This  is  analogous  with  the  Trigrade  Scale  perceived  in  Uni- 
versal Logic  by  Swedenborg,  Comte,  and  others,  and  which  is 
only  a  Subdivisional  Distribution  of  One  Third  of  the  True 
Argument.     They  do  not,  therefore,  arise  ''to  the  Height  of 
this  Great  Argument."— (J[f^7ifo?^).     Every  thing,  completely 
organized,  even  the  Universe  itself,  is,  by  Analogy,  an  Argu- 
ment, as  the  genius  of  the  poet  has  devined.     The  follow- 


Ch.  v.] 


PANTOLOGIC  DEFI:N^ED. 


421 


ing  Diagram  exhibits  these  Suhdivisions  of  Logic.     Compare 
with  Dia.  No.  23,  t.  578. 


I>iagrain     !N"o.     27, 


Figure  1. 

Implied  Logic. 
(Elementary). 

Beginning  (Premise). 


Middle  (Sequence). 


End  (Conclusion). 


Figure  2. 

Explicated  Logic. 
(Theoretical  Elaborate).     (Pure  Practical  Elaborate). 


Figure  3. 

Pure  Applied  Logic. 


595.  We  pass  now  to  the  third  Variety  of  Abstractology ; 
that  which  results  from  Combination  of  Logic  and  Analogic. 
This  splits,  however,  immediately  into  two  :  1.  Pantologic  ; 
2.  Mathematics.  Pantologic  results  from  the  simple  Addi- 
tion of  the  two  Elements,  (Logic  and  Catalogic),  and  is  so 
simple  a  product  that  it  is  suffered  ordinarily  to  subside  into 
the  same  Class  with  the  Elements  or  Factors  from  which  it  is 
derived.  Hence  it  does  not  appear  formally  in  the  Funda- 
mental Exposition  (Tab.  15,  p.  278).  Here,  however,  in  the 
more  Elaborate  Exposition  of  the  subject  it  requires  to  be 
illustrated,  and  arises  in  fact  into  the  most  important  Aspect 
of  the  whole  subject. 

596.  The  Crossing,  at  Right  Angles,  of  a  Radius  or  Perpen- 
dicular by  a  Horizontal  or  Base-IAne, — the  Analogues  of  Ele- 
mentary Logic  and  Analogic,  respectively,  (t.  415,  and  Sub- 
figures  1  and  2,  in  Dia.  25,  t.  415), —produces  a  Basic  Cross 
which  is  then  the  Analogue  of  Elementary  Pantologic  (t.  269). 
(See  before  reference  to  the  Bi-trinacria,  a,  10,  c.  32,  t.  136.) 
The  Mingling  or  Blending  of  the  Circle  and  the  Square  results 
in  the  production  of  an  Ovoid  Surface,  which  is  the  Analogue 


422 


MATHEMATICAL  FOEM. 


Cn.  V. 


of  the  Theoretical  Explication  of  Pantologic  ;  (see  in  relation  to 
the  Egg-figure  t.  514) ;  and  the  assignment  of  the  Third  Dimen- 
sion, that  of  Thickness,  produces  the  Pure  Solidity  of  the  Egg- 
figure,  which  is  the  Analogue  of  Pure  Applied  Pantologic.  The 
following  Diagram  will,  sufiiciently  for  the  present,  exhibit 
these  new  Correspondences.  (See  also  on  the  Egg-figure  t.   773. ) 

IDiagram    No.    S8. 
Figure  1.  Figure  2.  Figure  3. 

Elemerda/ry  Pantologic,       Theoretical  Pantologic.     Pure  Applied  Pantologic. 


597.  Mathematical  Foem,  also,  results  from  a  Combination 
of  Logical  and  Analogical  Form  ;  but  here  it  is  a  more  radical 
and  intimate  blending  of  the  Spirit  of  Logic  and  the  Spirit  of 
Analogic,  respectively.  It  is  a  Subjective  Combination,  not  an 
Objective  one,  or  a  mere  Adding.  There  is,  intervening  be- 
tween Perpendicularity  and  Horizontality,  a  third  Variety  of 
Posture  or  Position  which  partakes  of  the  Spirit  of  each. 
This  is  what  we  denominate  Inclination".  In  Fig.  1,  Dia. 
28,  above,  there  is  interposed  between  two  of  the  Arms  of  the 
Basic  Cross  a  mere  trace  of  an  Inclined  Line,  to  serve  as  a 
transition  to  the  subject  next  to  be  treated  of.  It  is  then  In- 
clined Foem  in  all  its  Varieties  which  is  the  Type  of  Mathe- 
matics. The  Inclined  Line  embraces  in  Principle,  and  thor- 
oughly commingles^  Horizontality  and  Perpendicularity,  in  a 
Compromise  or  Blended  Mikton  with  each  other.  It  is  this, 
therefore,  which  I  have  designated,  and  shall  continue  to  de- 
signate, as  Mathematical  Form. 


Ch.  v.] 


DEGEEES   OF  COMPLEXITY. 


423 


598.  A  mere  Inclined  Line  is  tlien  tlie  Analogue  of  Elemen- 
tary Mathematics ;  tlius  : 

ID  i  a  g  r  a  zn    "Nq  .     2  9. 


I 


The  Counter-Inclined  Line  is  again  a  summary  representa- 
tion of  Elementary  Pantologic,  and  the  two  combined  make 
the  Form  known  as  St.  Andrew's  Cross,  as  below  : 

Diagram.    No.    30- 


Mathologt. 


599.  Correspondentially  with  the  Exhibits  made  in  Diagrams 
No.  27  and  28  (t.  594,  596),  the  Three  Ascending  Degrees  of 
Complexity  in  Mathematics  from  Abstract  Elements  to  Ex- 
planation and  Application,  are  illustrated  in  the  following 
Diagram : 

Diagram     No.     31. 

Figure  1.  Figure  2.  Figure  3. 

Elementary  Mathematics.     Theoretical  Exposition.    Pure  Applied  Mathematics.  (1). 


(1).  By  Pure  Applied  may  be  understood  the  Working  of  Sums,  but  not  still  in  the  sense  of  Ap- 
plied Mathematics  Properly  so  called,  or  Concretely  considered. 


424  KINDS  OF  MATHEMATICAL  FOEM.  [Ch.  V. 

600.  We  are  now  prepared  to  consider  a  new  and  important 
Discrimination  of  Form,  one  at  all  events  hitherto  omitted, 
one  which,  as  it  relates  to  the  Mathematics,  may  best  he  derived 
from  the  Analysis  of  the  Triangle  here  exhibited,  (Fig,  2),  but 
which  laps  back  upon,  and  applies  equally  to,  Every  Variety 
of  Figure  whatsoever.    The  Discrimination  in  question  is  that 
which  corresponds  with  the  First  Grand  Distribution  of  the 
Mathematical  Domain,  as  presented  in  the  Fundamental  Ex- 
position (Tab,  15,  t  278) ;    namely  into :    1.    Arithmetic  ; 
2.  Geometry;  and,  3.  Ai^alysis.    With  the  Phrase  "Geo- 
metrical Form"  we  are  all  already  familiar.      It  signifies 
Abstract  Pure  Form,  indicated  by  Abstract  Lines  or  Limits. 
The  corresponding  term,  Arithmetical  Form,  is  entirely  new, 
and  at  the  first  sound  of  it,  perhaps  uncouth;  yet  when  pointed 
out,  it  will.  I  think,  be  at  once  perceived  that  Every  Figure 
which  can  be  drawn  in  Space,  in  idea,  can  also  be  indicated 
by  Points ;  and  again,  that  Point-Form  has  the  same  Analogy 
with  Arithmetic,  the  Points  standing  for  the  Units  of  Num- 
ber, (t.  530),  which  T>e-Une-ated.  Form  holds  to  Geometry. 
Finally,  Analysis,  the  Third  Branch  of  Mathematics,  is  de- 
noted by  Point-Form  and  Line-Form  co-existing,   as  they 
always  do,  within  each  other ;  but  in  the  case  under  con- 
sideration, so  far  analyzed  as  to  exhibit  them  both  in  the 
Composition  of  the  Total  Form.    This  will  be  denominated 
Anal3i:ismal  or  Analytoid   Form.     The  following  Diagram 
shows  these  important  differences : 

Diagram    N"o.   33, 

Pignre  1.  Figure  2.  Figure  3, 

Arith'metical  Farm.  Geometrical  Farm,  Analytoid  Form. 


Ch.  v.]     FOEM,   arithmetical,  GEOMETEICALj  analytoid.     425 

601.  As  this  difference  laps  back,  as  previously  stated, 
and  covers  many  varieties  of  Form,  it  will  add  to  the  perti- 
nency of  the  discrimination  to  repeat  it  with  respect  to  those 
figures  above  alluded  to,  (t.  588),  in  which  the  Geometrical 
and  the  Arithmetical  designations  are  identical ;  the  Square 
and  the  Cube  especially.  This  repetition  is  made  in  the  fol- 
lowing Diagram : 

23iagramN"o.33, 

Figure  1.  Figure  2.  Figure  3. 

Arithmetical  Form.        Geometrical  Form.        Analytoid  Form, 


y 

-7 

y 

ii 


602.  The  Contents  of  Figure  1,  Figure  2,  and  Figure  3  of  this 
Diagram  correspond  then  with  an  Arithmetical  or  Numerolo- 
gical  Aspect,  a  Geometrical  Aspect,  and  an  Analytoid  Aspect 
of  the  Trigrade  Scale  of  Analogies  in  Diagram  No.  32,  t.  600. 

603.  Punctate,  Punctismal,  or  Arithmetical  Form  is  such  as 
concerns  the  Arrangement  of  mere  Points,  or  Modifications  of 
Points,  or  of  Objects  representative  of  Points,  in  Space,  and  in 
certain  relations  to  each  other ;  as  the  Stars  in  Heaven,  the 
Trees  in  an  Orchard,  etc.  Such  Form,  it  is  true,  involves  and 
implies  an  Interposed  entire  System  of  Lines,  and  hence  a 
Scheme  or  Framework  of  Ideal  Lines,  between  the  Points. 
Such  are  what  we  mean  by  Kelations ;  as  the  Kelations,  in 
Space,  between  the  Stars  ;  but,  in  this  case,  this  Liniismus  is 
ideally  interposed  merely,  as  also  between  the  Units  of  Number, 

35 


426  THE  MOKPHO-PUIS^CTISMUS.  [Ch.  V. 

making  tliem  into  Series  and  Sums.  It  is,  therefore,  Sulbordi- 
nate,  or  Subdominant,  and  occult ;  or  is  brougM  to  tlie  Atten- 
tion and  Thought  only  by  this  especial  Analysis.  Conversely^ 
in  any  Actual.  Liniar  Diagram,  the  Lines  have,  interposed  be- 
tween them,  by  a  similar  necessary  implication,  a  System  of 
Points,  occupying  all  the  Angles,  and  repeating  Punctismally 
the  Entire  Liniismal  Outline.  But  here,  inversely,  the  Point- 
Scheme  is  Subordinate  and  Dependent.  Aritlimetical  and 
Geometrical  Form,  are  both,  therefore,  hoiJi  Punctismal^ 
(or  Entical\  and  Liniismal^  (or  Relational),  as  revealed  hy 
Analysis,  the  difference  being  in  the  Mere  Preponderance 
of  the  one  Element  or  Factor  over  the  other  Element  or  Fac- 
tor ;  and  this  is  the  Type  of  the  Constituency  of  all  Things 
whatsoever.  Entity  and  Relation  constitute  conjointly 
WHATEVER  IS ;  the  fundamental  difference,  in  the  Product, 
depending  on  the  Predominance  of  the  one  or  the  other  Ele- 
ment or  Factor  over  the  other,  ^nd  in  the  Degree  of  that  Pre- 
ponderance. The  whole  difference  is,  indeed,  reducible  to  mere 
Difference  of  Degree.  All  Things  differ,  in  the  last  Ana- 
lysis, ONLY  in  Degree.  Entity  and  Relation  are,  them- 
selves, indeed,  in  this  Last  Analysis,  Convertibly  Iden- 
tical, (t  89). 

604.  Punctate  Form  has  heretofore  played  only  a  very 
Subordinate  Role  in  Science,  as  might  be  inferred  from  the 
fact  that  it  has  not  been  recognized  as  a  distinct  variety,  nor 
named  even.  Still  we  are  not  without  some  examples  of  its 
uses.  Punctuation  in  Literature  is  an  immense  help  to  Sci- 
entific exactitude.  It  is  a  new  step,  with  the  Moderns,  in  ad- 
vance of  the  Ancients,  to  the  precise  signalization  of  Thought. 
It  is  the  Punctismus  of  the  Elementismus  of  Language,  as  the 
Alphabetic  Letter-Signs,  (especially  of  the  Consonant-sounds), 
consisting  of  Characters,  Strokes,  or  LmB-lilce  Figures,  are 
the  Liniismus  of  the  same.  Vowel- Signs  vascillate  between 
the  two.  In  most  Languages  they  have  been  treated  as  Let- 
ters;  in  a  few,  however,  as  mere  Points.      Diacritical  and 


Ch.  v.]  linguo-punctismus.  427 

Accent  Marks  affecting  the  values  of  the  Letters,  or  represent- 
ing Vowel-Sounds,  as  in  Hebrew,  belong  also  liere  ;  that  is  to 
say,  to  the  Punctismus  of  Language.  In  Pitman' s  Phonog- 
raphy the  utmost  economy  of  the  Point-Element  of  Form  has 
been  effected,  by  multiplying  it  into  its  Cognate  Idea,  that  of 
Position  ;  the  same  Point,  placed  in  one  Position  relatively  to 
the  Accompanying  Consonant- Sign,  has  one  Yowel-Yalue,  and 
placed  in  another  Position  it  has  a  different  Vowel-Value,  as 
shown  in  the  Diagram  below : 

Diagram     IN"o.    3  •4». 

I    iaJi,     V  iay^    L  iea ;    I    da^,     r  da?/,     l  de^,  etc. 

605.  But  it  has  been  reserved  for  Dr.  Edwin  Leigh,  a  dis- 
tinguished American  Phonetician,  to  discover,  outside  of  the 
Domain  of  Language,  the  true  Field  for  the  Application  of 
this  Most  Primitive,  but  Least  Known  and  Least  Used  Depart- 
ment of  Form.  This  Field  consists  of  what  may  be  rightly 
described  as  Maps  or  Pictured  Presentations  of  Statistics,  and 
other  similar  uses  of  Number,  by  employing  the  Punctis- 
mus of  Form.  He  accomplishes,  in  other  words,  the  repre- 
sentation of  Ideas  by  means  of  the  Units  of  Form,  that  is  to 
say,  by  mere  Points,  or  Modifications  of  Points,  as  Quadrats 
or  small  Blocks,  eto.,  arranged  in  Groups,  so  as  to  present  a 
picture  directly  to  the  eye,  of  Actual  Numbers,  and  of  the 
Relations  of  Numbers  ;  as,  for  example,  in  the  Statistics  of 
Population,  Illiteracy,  etc.  The  System  exhibits  Number, 
first  in  respect  to  its  Absolute  Magnitude  ;  then  in  respect  to 
the  relative  Magnitude  of  different  Sums ;  and,  finally,  the 
Geographical  Distribution  of  Numbers,  (as  of  Population),  or 
their  Relations  to  Space,  and  their  Historical  Succession,  or 
Relations  to  Time.  The  same  thing  has,  it  is  true,  been  proxi- 
mately effected,  but  far  less  perfectly,  ^^J  means  of  Geomet- 
rical Forms  of  different  proportions,  and  by  the  Proportional 
Length  of  mere  Lines.     In  Dr.  Leigh's  Punctate  Notation, 


428 


BIED'S-ETE  VIEWS   OF  STATISTICS. 


[Ch.V. 


there  is,  however,  an  Actual  Picture  of  the  Groups  of  Units 
themselves.  The  following  Section  of  one  of  these  Maps  ex- 
hibits the  Application  of  the  Principle.  (1). 


Diagram.     N"  o .     35 


606.  The  field  which  opens  for  the  application  of  this  sim- 
ple device,  (the  Greatness  of  which,  like  that  of  the  Art  of 
Printing,  c.  6,  t.  226,  is  ohscnred  by  its  very  simplicity),  is 
immense,  in  aid  of  the  labors  of  Scientific  Men,  and  in  respect 
to  Education  especially.  A  single  glance  at  one  of  these 
Statistical  Maps  accomplishes  more  than  months  or  years 


(1)  From  "  Bird's-Ete  Vrrw  of  Slavery  in  Mrssoimi."  Entered,  according  to  Act  of  Congress, 
in  the  year  1862,  by  Edwin  Leigh,  in  the  Clerk's  Office  of  the  U.  S.  District  Court  for  the  Eastern 
District  of  Missouri.  % 


Ch.  v.]  PUNCTO-BASIC  FOEM.  429 

devoted  to  the  same  subject  in  studying  Statistical  Tables 
printed  in  the  ordinary  way.  It  both  conveys  ideas  which 
the  sums  of  Figures  do  not  convey,  and  makes  a  more  vivid 
and  lasting  impression  on  the  mind.  As  a  new  instrument  of 
Scientific  Research,  it  promises  to  be,  to  a  large  scope  of  inves- 
tigation, what  the  Atlas  is  to  Geography,  or  what  Algebraic 
Expressions  are  to  the  processes  of  Mathematical  reasoning. 
It  brings  together  within  a  glance  of  the  eye  facts  which  need 
to  be  compared,  and  exhibits  relations  which  would  otherwise 
never  be  thought  of.  The  numbers  of  Slaves  in  the  several 
Counties  at  the  given  date,  their  proportions  to  each  other, 
and  their  geographical  distribution  in  the  State,  are  strikingly 
presented  in  the  single  view. 

607.  But  though  Punctate  Form,  as  such,  has  hitherto 
played  only  a  very  subordinate  part,  still,  in  a  certain  echo,  a 
Suhdimsion  of  Geometrical  Form  comes  prominently  forward 
to  represent  it.  The  Distribution  of  Geometrical  Form  which 
furnishes  this  Subdivision  is  this  :  1.  All  Form  wMc7i  pivots  or 
is  based  on  a  Point,  wMcJi  Point  supports  or  predominates  over 
tlie  Contiguous  Lines  of  the  same  Figure,  I  shall  denominate 
Puncto-basic  Form,  and  it  is  this  species  of  Geometrical  Form 
which  repeats  and  represents  Punctate  Form.  It  is  immaterial 
whether  the  Point-base,  which  is  also  an  Angle,  be  really 
below,  above,  or  at  the  side,  provided  this  view  of  its  govern- 
ing value  be  taken.  Such  is  peculiarly  the  case  in  the  measure- 
ment of  Crystals,  the  Science  of  which  has  hence  received  the 
name  of  Goneology  (Angle- Science).  This  Variety  or  Aspect 
of  Form  has  Especial  Relation  to  the  Mineral  Kingdom,  as 
will  appear  farther  on  (t.  628).  2.  All  Form  wMch  has 
relation  mainly  to  Line  or  Lines,  Linea-hasic  Form ;  as  in 
the  Linear  Branchiness  of  a  Tree,  for  instance  ;  (the  Intemodes, 
as  Reeds,  Rules,  or  Measuring  Rods) ;  is  the  Prominent  Repre- 
sentation of  Geometry  within  this  Total  Realm  of  Geometrical 
Form.  It  has  also  a  relation  of  the  Vegetable  Kingdom 
(t.  629).    3.  Finally,  Form  which  combines  the  Punctate  and 


430  ANALTTOID  TYPES   OF  FOEM.  [Ch.  V. 

Linear  Point  of  View  in  a  Composite  and  in  proximate 
Equality^  is  Linea-Punctate  or  Puncta-Lineate,  and  has  rela- 
tion to  tlie  Animal  Kingdom  (t.  628).  This  is  the  Substitute 
within  Geometry  for  the  true  Analytoid  Form  (t.  600).  The 
following  Diagram  exhibits  these  Leading  Varieties  of  Geo- 
metrical Form : 

Diagram.     No,     36. 

Puncto^basic  Form.  Lineorbasio  Form.  Punctorlineate  Form. 

VAO  nx/i7  rTT/ 

Tliese  Varieties  of  Figure,  and  the  Middle  one  in  each  in- 
stance, will  hereafter  be  employed  vicariously  for  the  true 
Arithmetical,  Geometrical,  and  Analytoidal  Types,  as  follows. 
They  relate  to  the  Prominent  Subdivisions  of  Geometry,  as 
shown  in  the  Headings  of  the  following  Diagram.  Figure  1 
is  to  be  viewed  downwards,  as  if  based  on  its  upper  Angle. 

Diagram     No.     37. 
Trigonometrical  Form.  Conico-sectianal  Form.  Pure  Geometrical  Form. 

Figure  1.  Figure  2.  Figure  3. 

V  X  T 

Supplementary,  Figure  4,  GeometricaL 


(±.) 


608.  It  remains  to  give  a  somewhat  more  collected  View  of 
the  Distribution  of  Form  throughout  the  Abstractismus ; 
Form  which  is  analogous  with  the  Department  of  Universal 
Being ;  that  is  to  say,  Ideal  Being,  and  which  is  covered  by  the 
Science  of  Abstractology.  This  will  be  effected  by  bringing 
together,  in  one  Exhibit,  the  Substance  of  the  Several  Diagrams 
which  have  occurred  since  we  entered  upon  this  branch  of  the 


Ch.  v.] 


EPITOMIZED  ABSTRACTISMUS   OF  FOEM. 


431 


Subject.  The  following  Diagram  is  tlie  Resume  in  question. 
Its  several  parts  are  little  more  than  repetitions  of  wliat  has 
been  previously  exhibited  and  explained : 


DiagramL     No.    38. 


Mathematical  Form.  - 


\  / 


Pure    Geo- 
metrical 


Conico-Sec- 
tioaal 


X 


Trigonom- 
etrical 


Applied 


Explanatory 


■Elaborate 
Abstract 
Form. 


Elementary  Abstract 
Form. 


609.  The  Interior  Distributions  of  Arithmetic  and  Geometry 
by  their  Analogical  Relationships,  though  very  interesting, 
must  still  be  omitted,  as  was  done  before,  and  we  pass  to  the 
Subdivisions  of  Analysis,  (t.  281).  These  are,  1.  Algebra  ; 
2.  Differential  and  Integral  Calculus  ;  3.  Calculus 
OF  Variations.  The  Analogue  of  Algebra  is  the  Base-Line 
of  the  Pyramidoid  Triangle,  consisting  of  the  Shaft  of  the 


432  ALGEBEOID  A^B   CALCULOID  FORM.  [Ch.  V. 

Line  interposed  between  its  Points  or  Ends,  as  distinctly  ex- 
hibited by  the  Analysis.  For  these  single  Points  we  may 
substitute  in  thought  Groups  of  Points  differently  constituted 
of  minor  Groups,  but  equal  in  the  aggregate  ;  and  for  the 
Single  Shaft  Line  we  may  substitute  Parallel  Lines  as  indicat- 
ing the  Apposition  of  one  Level  Line  to  another.  These  Varie- 
ties of  the  Symbolism  are  shown  in  the  following  Diagram : 

IDiagram.     I^o.     39. 
AlSTALOGUES   OF  AlGEBRA. 

*•  •'  I  - — — _  J  *•  •*  12  :^12. 

^.-.(5  +  7-6  +  6  1.;;. 

610.  The  corresponding  Analogues  of  the  Differential  and 
of  the  Integral  Calculi  are  then  the  Diverging  or  Inversely 
Converging  Side-Lines  of  the  Pyramidoid  Triangle  viewed 
from  the  Apex  as  a  centre.  Compare  what  is  said  of  the 
Trunk  and  Limbs,  as  analogous  to  the  same  (Dia.  No.  2,  t. 
42  ;  c.  2,  t.  40 ;  t.  47-58).  The  Apex  of  the  Triangle,  or  what 
is  in  this  respect  the  top  of  a  Line  or  Pillar,  is  the  Fulcrum  of 
a  Lever  or  Yard-arms  ;  the  Horizontal  Diameter  resting,  mov- 
ably,  upon  the  Head  of  the  Kadius.  The  Compound  Figure 
then  resulting  is  the  Analogue  of  the  Calculus  of  Yariations. 
The  following  Diagram  presents  a  Collective  Yiew  of  the  Ana- 
logues of  these  three  Subdivisions  of  Analysis : 

Diagram.     ISTo.     40. 
Algebra.  Inferential  and  Integral  Calculus.        Calculus  of  Variations, 

Figure  1,  Figure  2.  Figure  3. 

/ \Qr 


/f\ 


611.  If,  in  fine,  to  the  movement  of  the  Yard-arms  or  Lever 
resting  on  a  fulcrum,  (Fig.  5  above),  a  weight  or  resistance  be 


ch.v.]  eeal  lines  and  ghost-lines.  433 

opposed,  we  have  arrived  at  the  conditions  of  True  Mechanical 
Action.  Here,  therefore,  we  pass  upwards,  and  arrive  again  at 
the  Science  of  Abstract  Mechanics,  which  Comte  has  rightly 
ranked,  in  this  view,  as  a  Superior  Branch  of  Mathematics 
(c.  1,  t.  231).  For  the  Science  of  Mechanics,  in  this  sense, 
which  goes  over  from  the  Proper  Domain  of  Existence,  to  that 
of  Movement,  (for  its  Subject-Matter),  we  have  to  adopt  the  ex- 
ceptional Clef  (2)  3  V2 ,  for  the  purely  Mathematical  Aspect  of  the 
Subject ;  or,  simply,  3V2 ,  for  either  it  or  the  corresponding  Con- 
crete Aspects  as  well.  This  is  like  the  Natural  Semitone  which 
crowns  the  Trigrade  Scale  of  Full  Tones  in  Music  (c.  39,  t.  503). 

612.  We  have  now  exhausted  the  purely  Cosmical  Depart- 
ment of  Abstractology  (2)  1'*.  It  remains  to  glance  at  the 
Pneumatological  (2)  2°^  and  the  Antliropological,  (2)  3'^ 
Domains  of  the  same  (t  282). 

613.  First  is  Pneumatological  Form,  (2)  2°^.  All  Actual 
De-?m-eation  is  interpenetrated,  and  then  extended,  by  a 
Ghostly  Semi-real  or  Bp^rit-Y^kQ  Accompanying  De-Zm-eation, 
(or  Punctation),  as  an  Emanation  which  holds  to  the  Act- 
ual or  Eeal  the  same  relation  which  the  Spirit- World  holds 
to  the  Actual  External  World  (a.  47-49,  t.  204).  The  Mor- 
phic  Analogue  of  this  Spirit-Form  is  the  Tracing  of  Filmy 
Indistinct  Lines  and  Points,  Kadiations,  Centres  of  Radiation, 
etc.,  as  in  the  Halo  with  which  the  Painter  instinctively  adorns 
the  Head  of  the  Saint.  This  may  be  Light  and  Airy,  and  so 
Celestial  and  Supernal,  or  Dark  and  Lowering,  and  so  Infernal ; 
or  of  intermediate  Splendor,  and  so  Purgatorial.  It  is  not 
necessary  to  trace  out  these  distinctions  in  detail.  The  Head, 
it  should  be  observed,  however,  is  identified  with  this  region 
of  Halo,  and  especially  with  the  Celestioid  or  Superior  Va- 
riety of  it.  The  origin,  in  idea,  of  this  Variety  of  Form,  was 
shown  previously  in  one  of  the  Commentaries,  to  be  the  Semi- 
Natural,  and  as  it  were,  necessary.  Ideal  Extension  of  every 
Real-  or  Thought-Line,  beyond  its  own  termini^  outwards,  as 
a  GJiost-Line,  to  Infinity  (a.  47,  t  204). 


434  AIN^THEOPOID  AJS^D   SPIEITOID  FOEM.  [Ch.  V. 

614.  Antheopic  Foem,  (2)  3'^  is  then  the  conjoined  and 
interblended  Tout-Ensemhle  of  Cosmical,  or  Matteroid,  and 
Pneumatological,  or  Spiritoid,  Form,  as  in  the  Outline  of  the 
Human  Body  proper  jplus  the  Halo  or  circumambient  Radia- 
tion of  Filmy  Form  which  permeates,  while  it  also  helps  to 
constitute  '*The  Sphere"  of,  the  Individual,  c.  1. 

615.  Spiritoid  and  Anthropic  Form,  (in  the  superior  sense 
of  the  latter  term),  are  difficult  of  Diagrammatic  Representa- 
tion, and  can  be  better  imagined  than  exhibited. 

616.  The  Aspect  of  Form,  (1^*;  2°'^),  which  corresponds 
repetitively  mth  The  Oedinal  Seeies  of  Numeeation,  and 
hence  with  Movement,  (t  283),  is  found  in  the  Lengthwise- 
ness  of  the  Line,  and  then  in  that  Analytical  Aspect  of  it 
which  distinguishes  the  different  Deifts  of  Dieection  which 
are  involved  in  this  Length wiseness  of  any  single  Line  what- 
soever.   Dieeotion,  as  sucTi,  is  a  Peculiar  Department  of  the 


Commentary  t,  614,  1.  It  is  part  of  the  Affirmation  of  Swedenborg, 
from  interior  perception,  that  every  Man  and  Angel  is  surrounded  by  a 
"  Sphere  "  analogous  with  the  Atmosphere  which  surrounds  the  Earth,  and 
that  the  Activities  of  the  Soul  extend  outward  into  this  "  Sphere,"  so  that  the 
Man  resides  in  part,  and  in  a  certain  sense,  outside  of  himself;  comes  in  fact 
into  contact  with  the  External  World,  and  as  it  were,  with  the  whole  Universe, 
by  virtue  of  this  Sphere.  The  "  Sick  Sensitives  "  of  Baron  Reichenbach  per- 
ceived a  sort  of  Magnetic  Aura  or  Luminous  Emanation  from  Metals,  and, 
indeed,  from  all  objects  whatsoever,  in  all  varying  degrees  of  brilliancy  and 
distinctness,  somewhat  analogous  with  the  Personal  "  Spheres  "  of  Swedenborg. 
The  Analogies  of  Universology  go  to  confirm  the  theory  that  such  is  the  plan  of 
Creation,  and  that  every  object  whatsoever  has  both  a  Matteroid  and  a  Spiritoid 
Constitution,  somewhat  independent,  while  yet  intimately  related  to  each  other ; 
that  Matter  and  Spirit-Matter,  or  Materia  and  Echeria  (t.  62,  63)  separated  (as 
they  may  be  partially)  from  each  other,  are  mere  Factors ;  and  that  the  Normal, 
Compound,  or  Composite  Constitution,  of  every  thing,  an  Idea,  a  Mathematical 
Point  or  Line,  a  "World,  an  Angel,  or  reverently  speaking,  of  a  God  even,  is  a 
Material  Basis  with  a  Spiritual  or  Spiritoidal  Centre  and  Enmroriment.  The 
Analogue  and  Type  of  this  last  is  in  part  the  Atmosphere,  in  part  the  Infinite 
Ocean  ©f  Ether,  the  Common  Matrix  of  all  Material  Objects,  and  in  Part  the 
Emanations  and  Radiations  of  all  Actual  Bodies,  permeating  and  penetrating 
all  Space.  The  Composity  of  the  two  Factors  is  then  Anthropic,  Man  being  the 
Normal  Type  of  Universal  Existence. 


Ch.  V.  MOTOID  FOEM.  435 

whole  Bomain  of  Form,  wMcli  is  for  tlie  present  omitted,  and 
wliicli  will  be  treated  of  in  the  next  following  Chapter.  The 
Deift  of  Dieectio:n  is  something  different  from  mere  Direc- 
tion, and  must  now  be  explained.  The  Procedure  along  any 
given  Line  from  A  to  B,  or  from  the  First  to  the  Last  end  of  it, 
is  its  First  Drift  of  Direction.  It  is  this  which  corresponds 
with  the  Anticipatory  Method  in  Philosophy,  the  First  Flight 
of  the  Human  Mind,  outward  in  pursuit  of  Truth,  (c.  3,  t.  345), 
and  with  the  Natural  Order  of  Evolution  generally  (t.  6 ;  c.  6, 
t  345).  The  Eeturn  Course  from  B  to  A,  or  from  the  Outer  or 
Ultimate  End  to  the  Beginning,  is  the  Second  Drift  of  Direction. 
It  corresponds  with  Reflection  and  Analysis,  mth  the  Induc- 
tive Method  of  Science,  and  with  the  Logical  Order,  in  the 
Movement  or  Operation  of  AU  Things.  Finally,  the  Eeprojec- 
tion  then  mainly  fixed  and  secure,  or  the  determinate  Second 
Outgoing  from  A  to  B^  over  the  Track  originally  traversed  in 
Uncertainty,  and  then  painfully  and  cautiously  retraced,  is 
the  Third  Drift  of  Direction,  and  corresponds  with,  or  repeats, 
the  Deductive  Method  in  Science,  and  the  Artistic  Order,  or 
the  Order  of  Construction  in  the  Universe  at  large,  and  espe- 
cially in  the  Conduct  of  Human  Affairs  (c.  6,  t.  345).  A  some- 
what similar  explanation  has  already  occurred  concerning  the 
Different  Stages  of  the  Evolution  of  the  Logical  Idea  (t.  580). 
Tlie  following  Diagram  illustrates  these  Several  Drifts  of 
Direction,  with  their  appropriate  Notation : 


^  C 

(1st.  2nd)  1  (1st.  2nd)  3rd 

From  A\oB  (1^^2°*)  1'*  is  the  Primitive  Drift ;  from  ^  to  A 
(1'*.2'''^)  2°*^  is  the  Second  or  Eeverse  Drift ;  and  from  A  to  (7 
(1^^2"')  3"^'  is  the  Ultimate  Drift. 

617.  The  Natural  and  the  Logical  Order  in  respect  to  Move- 
ment may  be,   indeed,  appropriately  denoted  by  a  simple 


436  DIEECT,    EEVEESE,   AND  EE-DIEECT.  [Ch.  V. 

change  in  the  relative  position  of  the  Figures  of  the  Clef; 
thus  1"*;  2°*^  for  the  Natural,  and  2°^^ ;  1^*  for  the  Logical 
Order ;  but  this  Method  of  Notation  exhausts  itself  with  these 
two  Steps  merely,  whence  the  one  employed  in  the  Diagram 
is  superior  to  it,  for  ordinary  purposes. 

618.  What  corresponds,  in  the  Domain  of  Number,  to  these 
features  of  the  Domain  of  Form,  is  the  Primitive  Ascent 
through  any  Series  of  Count  or  Enumeration ;  the  Return  or 
Reverse  Procedure  ;  and,  finally,  the  New  and  Assured  or 
Rectified  Procedure  Outward.  The  Same  Threefoldness  of 
Drift  is  especially  illustrated  in  respect  to  Calculation,  thus  ; 
The  First  "Performance  of  a  Sum"  in  Arithmetic  is  the  Ana- 
logue of  The  Anticipatory  Method  in  Science,  and  of  the 
Natural  Order ;  '•' The  Proving  of  the  Sum"  by  reversing  the 
Procedure  is  the  Analogue  of  the  Inductive  Method,  and  of 
the  Logical  (or  Scientific)  Order;  and  the  Ulterior  Assured 
Completeness  of  the  Renewed  Calculation  is  the  Analogue  of 
the  Deductive  Method,  and  of  the  Artistic  or  Final  Order,  in 
the  General  Administration  of  Affairs.  In  the  Renewed  and 
Final  Calculation,  or  in  subsequent  Calculation  based  upon 
the  Habit  of  ''  Proving,"  there  is  still  a  remnant  of  the  Primi- 
tive Liability  to  Mistake.  Art  is  a  Higher  Repetition  merely 
of  Nature.  In  a  certain  HigJi  Rigorous  Sense^  both  Na- 
TUEAL  FoEM  and  Aet  Foem  (Dia.  10,  t.  512)  are  Indetee- 
MiNATE  FoEM,  and  Scientific  Foem  alone  is  Deteeminate 
FoEM  (Dia.  9,  t  509). 

619.  But  all  the  Methods  and  Orders  above  specified  belong 
still  to  the  (Cata-)Logicismus  as  contrasted  with  the  Analogicis- 
mus.  They  proceed  along  a  Single  Line,  backwards  and  for- 
wards, as  along  a  Radius  from  the  Centre  outwards,  and  back, 
and  thence  again  outwards,  (t.  321,  and  c.  1-9  ;  c.  1-7,  t.  345). 
They  are  purely  Inductive,— Deductive,— and  Syllogistic, 
(c.  7,  t.  321),  excluding  or  omitting  the  Relation  oi  Comparison 
or  Side-hy-Side-ness,  Hence,  in  a  more  Extended  Seriation, 
they  all  fall  within  a  Subdivisional  Distribution  of  a  First  De- 


Ch.  v.]  mechanics  of  mathematics.  437 

partment  of  tlie  Larger  and  More  Compreliensive  View,  wliicli 
Larger  View  has,  for  its  Several  Departments  in  Trigrade  Scale, 
1.  The  (Cata-)LoGiciSMUS  or  Logical  Oedek  ;  2.  The  Ais^a- 
LOGiciSMUS  or  Analogical  Oeder  ;  and,  3.  The  Panto- 
logical  Order  or  Aspect  of  Being,  or  the  Composity  of  the 
other  two.  (c.  7-10,  t.  15).  As  this  Larger  View  is,  however, 
New,  and,  in  that  sense,  Exceptional,  the  Notation  which 
relates  to  it  will  be,  as  in  a  former  parallel  case,  constituted 
by  the  Addition  of  a  Second  Preclef  (in  full  Parenthesis), 
which  may  then  be  dropped,  and  the  Ordinary  View  restored 
without  trouble  or  confusion,  (t.  428);  thus,  (1'*.2'''^)  (1'*)  for 
the  Catalogicismus ;  (1''.2"'')  (  2°**)  for  the  Analogicismus,  etc. 
For  the  Anticipatory  Method  (c.  3,  t.  345)  within  the  Cata- 
logic  we  then  have  (1'*.2"*^)  (I'O  1'* ;  for  the  Inductive  {ih,)  we 
have  (l'".2°')  (1^*)  2°^  etc.  By  dropping  the  Second  Preclef, 
the  usual  Notation  is  then  restored. 

620.  The  Analogical  Method  and  the  Analogical  Side-by- 
Side-ness,  in  respect  to  Form,  have  their  Numerical  Analogues 
in  Parallel  Series  of  Numbers,  and  in  Parallel  Processes 
arriving  at  the  same  Solutions  and  serving  in  a  still  higher 
sense  than  mere  Reversal  of  Process^  to  prove  or  sustain 
each  other.  The  Pantologic  of  the  Mathematics  is  the  Unition 
or  Composity  and  Mutual  Corroboration  of  All  Diverse 
Methods  of  Operation,  Direct  and  Inverse. 

621.  Directly  connected  with  the  subject  of  Movement  or 
Motion,  and  so  of  Order,  Method,  and  Drift,  is  that  of  Force, 
and  so  of  Mechanics  or  the  Science  of  Force,  and  of  the  Balance 
of  Forces.  We  are  thus  carried  back  and  over  from  the  Gen- 
eral Direction  of  Careers  merely  as  such,  to  Mechanology  as 
the  highest  branch  of  Mathematical  Science  (c.  1,  t.  231) ;  for 
MoTioisr  is  the  Form  of  Force,  as  Form  Proper  is  thai  of 
Substance,  and  hence  the  Existence  and  Law  of  Force 
express  themselves  only  through  the  Motions  which  it 
causes. 

622.  It  facilitates  the  conception  of  Force  to  ally  it*  with 


433  PUSH,   PULL,    SWAT,   ETC.  [Ch.  V. 

some  Object  wMch  manifests  it,  or  in  wliicli  it  is  manifested ; 
and  no  Object  is  more  favorable  for  this  purpose  than  the 
Hnman  Body.  Force  herein  derived  originally  from  its  inte- 
rior Source  in  the  Mind  expresses  itself  first  upon  the  Interior 
or  Yitals,  and  then  Outwardly  upon  the  Limbs  and  Members, 
and,  finally,  through  them  upon  the  External  Objects  sur- 
rounding the  Body.     In  a  Generalized  Sense  this  Force  is, 

1.  The  Uncertain  PusH-forth  of  the  Hand  or  Limb  by  the 
Infant,  till  it  meets  with  resistance,  and  Grasps  an  Object ; 

2.  The  Pull  or  effort  to  Appropriate  or  to  Unite  with  itself 
the  Object  seized ;  3.  The  new  and  assured  or  skilled  and 
confident  Push  or  Thrust  of  the  Weapon  or  Tool ;  or  the  Com- 
pound Push  and  Pull.  All  of  these,  however,  acting  in  the 
same  Eight  Line,  appear  as  one,  when  contrasted  with  the 
Sway  (or  Swagger)  of  the  Body  from  Side-to-Side ;  as  a  second 
and  different  Variety  of  Movement.  There  is  then,  thirdly, 
the  Compound  Movements,  writhing,  wrenching,  twisting,  etc., 
wliich  result  from  the  Combination  of  the  Direct  and  Side- 
wise  Forces.  The  Push,  the  Pull,  and  tJie  Beprojective 
Push  are  the  Analogues  of  The  Ai^ticipatoey  Method  {in 
Science\  the  I^atueal  Oedee  and   the  Peimitive  Dif- 

FEEENTIATINO  EnEEGY  OF  NaTUEAL  DeVELOPMEI^T,  foT  the 

Push  ;  The  Inductive  Method,  The  Logical  Oedee,  and 
The  Sciet^tific  Iisttegeation  of  Ideas  for  the  Pull  ;  and 
THE  Deductive  oe  Consteuctiye  Method,  the  Aetistic 
Oedee,  and  the  Successful  and  Efficient  Oeganization 

AND  OpEEATION  OF  THE  SiMPLE  MACHINE,  for  the  EePEOJEC- 

tive  Push.  All  these  are,  however,  Simple  or  Simplistic,  as 
compared  with  the  Higher  Order  of  Development  now  to  be 
mentioned.  These  Simplisms  taken  Collectively  as  Unism, 
the  Corresponding  Duism  is  the  Sway  or  Side- wise  Movement, 
and  the  Corresponding  Trinism  is  the  Congeries  of  Composite 
and  Univariant  Movements  and  Uses  derived  from  the  Union 
and  Co-operation  of  the  Former  two.  The  Push  is  the  Primi- 
tive Bepulsion,  or  the  Unregulated  Centrifugal  F<5rce  of  Na- 


Ch.  v.]  logaeithms.  4C9 

ture,  (1) ;  tlie  Pull  is  Atteactiot?-,  or  Centripetal  Force,  and 
the  Reprojective  Push  is  Measured  or  Regular  Repulsion. 
The  Sway  is  the  Graceful  Curve  and  the  Oscillation  of  the 
Planet  in  its  Orbit ;  and,  finally,  the  total  Mecanique  Celeste 
answers  to  the  Ultimation  and  the  Combined  Working  of  all 
the  Forces  involved. 

623.  FoECE  is  also  denominated  Powee.  In  the  Mathe- 
matical Domain,  Powers  are  the  Products  of  the  Multiplication 
of  a  given  quantity  successively  into  itself.  This  Successive 
Multiplication,  or  the  raising  of  a  Series  of  Powers,  is  called 
Involution.  The  given  quantities  which  produce  the  Powers 
"by  the  Multiplication  are  called  Roots.  The  Extracting  or 
Ascertaining  of  these  Roots  from  a  Knowledge  of  the  Powders 
is  an  Inverse  Process  called  Evolution.    Volution  (Lat.  volvo, 

'  TO  EOLL  or  TUEiir) — whence  Involution,  eollit^g  in,  and  Evo- 
lution, EOLLiNG  OUT — suggests  the  operation  of  the  Screw,  as 
the  Emblem  of  Force  or  Power,  and  hence  Mechanical  Opera- 
tion generally.  Involution  is  the  Push,  or  Lift  to  a  Higher 
Power ;  Evolution  is  Extracting  or  Withdrawing,  (which  by  a 
certain  Antithetical  Reflexion  is  in  this  Abstract  Domain 
the  more  difficult  Process).  We  have  in  these  two,  Analogically, 
therefore,  the  Push  and  the  Pull  of  the  Mechanical  Domain ; 
the  Analogues  of  the  Induction  and  Syllogistic  of  Catalogic. 
(c.  7,  t.  321). 

624.  But,  in  Addition  of  the  mere  Raising  of  Powers,  and 
Extracting  of  Roots  in  the  Single  Line  or  Series,  Direct  and 
Inverse,  the  genius  of  Baron  !N"apier,  Lord  Murchison,  dis- 
covered a  Comparative  Relationship  between  other  Simpler 
Series  of  Numbers  and  this  of  Powers  and  Roots  of  such  a 
nature  that  very  Simple  Operations  relating  to  the  Simpler  of 
the  Parallel  Series  might  be  efifectively  substituted^  practically 
for  the  more  Complex  Relations  of  the  Complex  Series.  This 
Substituted  Simple  Series,  he,  by  a  happy  instinct,  denominated 


(1)  See  for  the  elaborate  Coaception  of  this  the  "  Eureka  "  of  Edgar  A.  Poe. 


440  MOEPHOLOGT  OF  THE   COIMCEETISMUS.  [Cn.  Y. 

Logaritlims,  or,  as  it  were,  The  Spirit  of  Logic ;  for  tlie 
basis  idea  of  this  Admirable  Instrument  of  Mathematical 
Operations  is  the  Side-by-Side-ness  of  different  hut  be- 
lated Series  of  Nurriber ;  in  other  words,  the  Sciento- 
Analogic  existing  between  tJiem.  This,  then,  is  the  Ats^alogue 
of  a  Style  of  Mechanical  Movement  Superior  to  the  Mere 
Push  and  Pull ;  as  of  the  Piston  in  a  Cylinder ;  namely  of 
Sidewise  Movement,  as  of  the  Oar  Sculling  a  Boat.  The 
Screw-Movement  is  really,  (though  spoken  of  above  without 
distinction  from  the  Push  and  Pull),  a  True  Artistic  Composi- 
tion of  the  Push  and  Pull  with  the  Sidewise  Movement.  The 
Department  of  Considerations  treated  of  above  may  be  de- 
nominated the  Mechanics  of  the  Mathematics. 

625.  We  have  now  sufficiently  disposed,  for  the  purposes  of 
a  Primitive  Analysis,  of  the  Abstractismus  of  Form.'  We 
should  then,  in  the  most  natural  order,  return  to  the  Abstract- 
Concretismus.  But  this  Department  of  Form,  related  to 
Chemistry,  Physics,  etc.,  is  inherently  obscure,  and  cannot  be 
properly  distributed  without  going  into  a  minuteness  of  detail 
which  would  be  neither  very  entertaining  nor  very  intelligible 
to  the  beginner  in  this  class  of  investigation.  For  this  reason, 
and  also  for  the  sake  of  brevity,  the  subject  will  be  dismissed 
for  the  present  with  this  mere  notice. 

626.  We  come,  then,  immediately  to  the  consideration  of  the 
Concretismus  of  Form,  properly  so  called,  or  of  The  Cois"- 
ceete,  in  the  Spencerian  sense  of  the  term. 

627.  The  Primary  Division  of  Concretology  is  into,  1.  Reg- 
i^OLOGY ;  2.  Classiology  ;  and,  3.  Stabiliology  (Tab.  29, 
t.  394) ;  but  the  Stabiliology  so  contained  witJiin  the  Con- 
cretismus is  adopted  and  repeated  from  Stabiliology  in  the 
Larger  Yiew  which  is  Abstract  or  outside  of  the  Concrete 
Sphere  of  Being,  and  purely  ideal ;  it  is,  in  other  words, 
Endo-,  as  distinguished  from  Exo- Stabiliology.  This  last  is, 
(as  shown  in  the  same  Table),  the  Antithet  of  Non- Stabilio- 
logy,— related  to  it  as  Primary  Abstract  Limitation  to  Pure 


Ch.  v.]  mi:n^ekal,  vegetable,  and  AlSriMAL,  441 

iSTotliing — and  they  Two  are  the  Bases  and  Constituent  Fac- 
tors of  Cosmology,  or  of  the  Cosmos  at  large.  The  Concretoid 
Stabiliology  (Endo-Stabiliology)  denotes  the  Standard-Posture 
-and-Basis-Level,  the  Fundamental  and  Governing  Limitation, 
of  the  Actual  or  Real  World,  as  contrasted  with  Pure  Space, 
as  the  Surrounding  Medium  and  the  Analogue  of  the  Pure  Ab- 
stract Nothing.  These  two,  The  Standard  and  Levels  or  Fer- 
pendicular  and  Horizontal^  The  First-Equated-and- Ad- 
justed-Outlay of  tJie  Actual  Worlds  and  Space  as  its  Nega- 
tive Matrix  or  Container,  are  then,  in  like  manner,  the  Two 
Prior  Conditions,  the  Ideal  Foundations,  in  fine,  of  the 
whole  Cosmological  Superstructure.  Perpendiculaeity, 
HoEizoNTALiTY,  and  Inclinatiot^t,  or  the  Angle  of  Declina- 
tion from  these  Standard-and-Outstr etching  First  Limits^ 
are  then  pre-eminently  the  Subject-Matters  of  Endo- Stabilio- 
logy. 

628.  These  three,  Peepekdicularity,  Hoeizontality,  and 
I:j^CLi?^ATiOiS-,  which  so  appear,  in  respect  to  Stabiliology,  as 
Dieectional  merely,  then  reappear  immediately  as  the  Gon- 
er ning  Varieties  of  Figure  assigned  to  the  TJiree  Kingdoms 
of  Natter e,  or  the  Three  Grand  Departments  of  Regnology ; 
the  MiNEEAL,  the  Vegetable,  and  the  At^imal  Kingdoms, 
respectively.  This  has  been  already  in  part  indicated  (t.  607). 
These  Grand  Features  recur  here,  however,  in  the  reverse 
order ;  that  is  to  say,  Inclination,  Angulism,  Punctobasic 
Form,  or  Goneology,  appears  lowest  in  the  Trigrade  Scale,  as 
especially  characteristic  of  Crystals,  these  in  turn  the  Sciento- 
basic  Department  of  Mineral  Science — so  much  so  that  Miner- 
alogy,  in  its  present  popular  meaning,  resolves  itself  almost 
wholly  into  Crystalography,  and  Crystalography  almost 
wholly  into  the  Measurement  and  Relation  of  Angles.  The 
Analogy  of  this  Variety  of  Form  with  Trigonometry  has  been 
already  pointed  out  (t.  608).  The  Mountain-top,  or  the  Sierra, 
repeats  the  Angularity  of  the  Crystal  embedded  in  it. 

629.  The  Typical  Form,  in  a  sense,  of  the  Vegetable  King- 
36 


44:2^  POSITIONAL  FOEM   OF  THE  ANOIAL.  [Ch.  V. 

dom,  is  then  tlie  Doubiertass  of  two  Opposed  and  Reversed 
Angles,  as  in  the  Outline  of  the  two  Nappes  of  a  Cone.  The 
General  Figure  of  a  Tree,  with  its  Diverging  Roots  downwards, 
below,  and  its  Diverging  Plume  upwards,  above,  is  that  of 
the  two  Cones  so  opposed  to  each  other,  while  jet,  in  their 
Combined  Posture,  there  is  attained  the  General  Conception  of 
Perpej^diculaeity.  The  Main  Shaft  of  the  Tree  is  Perpen- 
dicular to  the  Earth's  Surface  and  Centre;  whence  P6rjc>e?^- 
dicularity  is,  in  the  more  Elementary  Sense,  the  Typical 
Form- Attribute  of  the  Vegetable  Kingdom, 

630.  Finally,  the  Main  or  Typical  Form  of  the  Animal 
is  shown  in  the  higher  Vertebrate  Skeleton,  below  that  of  Man ; 
for  in  Man  we  have  a  Composity  of  all  the  Kingdoms,  and  of 
all  Single  Varieties  of  Form,  which  mark  him  as  Something 
more,  even  in  the  Mathematics  of  his  Physical  Structure,  than 
the  Mere  Animal.  Of  the  Mere  Animal  Vertebrate,  of  the 
highest  types,  the  Horse  or  the  Ox,  for  instance,  the  typical 
Form  and  Posture  are  then  Horizontal,  as  distinctively  so  as 
that  of  the  Tree  is  Perpendicular.  Maist  combines  the  Form- 
featuring  of  the  mere  Vertebrate  with  that  of  the  Tree,  and 
even  subsumes  more  obscurely  the  Gfoneology  of  the  Mineral ; 
as  witness  the  shape  of  his  coffin,  (t.  631). 

631.  Here,  somewhat  as  previously,  in  respect  to  l^ature. 
Science,  and  Art,  (t.  522),  the  incipient  learner  will  be  apt  to 
stumble  over  the  fact  that  each  of  the  three  Kingdoms  seems 
to  abound  in  illustrations  of  almost  every  variety  of  Form  and 
Posture,  whereas,  at  this  point,  a  Particular  Variety  of  Posture 
or  Positional  Form  is  made  typical  of  Each  Kingdom.  It  is 
indeed  true  that  there  is  a  multiplicity  of  Special  Types  within 
any  Single  Kingdom,  as  the  Animal  Kingdom,  for  instance, 
and  notably,  within  it,  in  respect  to  the  four  distinct  Plans  of 
Structure  of  the  Four  Grand  Branches  of  that  Kingdom,  so 
much  insisted  on  by  Agassiz.  It  is,  nevertheless,  equally  as 
true,  that  Horizontality  is  no  less  distinctive,  in  the  Aggregate 
and  Major  Manifestation  of  the  Animal  World,  than  Perpen- 


Ch.  v.]  SUPREMACY   OF  VERTEBEISM.  443 

dicularity  is  so  of  the  Yegetalble  World.  Some  Plants  creep, 
some  incline,  some  are  round,  but  the  erectness  of  the  Axis- 
Stalk  or  -Stem  of  Plant,  Shrub,  and  Tree,  is  the  Prevailing 
and  Governing  Fact.  So,  in  respect  to  Animals,  not  to  go  into 
details  in  the  lower  departments  of  this  Kingdom,  it  may  be  said, 
1.  That  the  Vertebrate  Constitution  is  the  Dominant  of  this 
Domain;  2.  That  the  entire  aggregate  of  Animals  without 
a  Vertebral  Column,  however  numerous  and  rich  in  Genera 
and  Species,  is  accessory  merely  to  the  Vertehrismus  /  which  is 
the  same  statement  inverted  ;  3.  The  Beasts  or  Mammals  are 
equally  Dominant  within  this  Higher  Department  of  Animal 
Life;  4.  TJie  Vertebral  Column  which  confers  the  name,  is  the 
distinctive  Feature  or  typical  Portion  of  the  Superior  Animal 
Structure ;  and,  5.  The  Vertebral  Column,  especially  in  the 
Mammals,  is  as  uniformly  or  prevalingly  Horizontal  as  the 
Stalk  of  the  Tree  is  Erect;  and  all  the  other  parts  of  the 
Structure  are  adjusted  to  this  arrangement.  In  the  Human 
Anatomy,  the  Vertebral  Column  is  repeated  in  the  bony  Struc- 
ture of  the  Head  itself  (1),  the  Length wiseness  of  which  is  still 
Horizontal,  while  the  Primitive  Vertebral  Column,  that  of  the 
Trunk,  rises  to  the  Perpendicular,  and  repeats  that  of  the 
Tree.    (t.  630). 

632.  The  Details  of  the  Morphology  of  the  Tliree  Kingdoms 
belong  to  the  Ulterior  Development  of  Universology.  Those  of 
V  (getalogical  (or  Botanical)  and  Animalogical  (or  Zoological) 
Morphology  will  occupy  us  a  good  deal  in  ^'The  Structural 
Outline  of  Universology,"  previously  announced.  It  is  the 
merest  Outline  of  the  Subject,  therefore,  which  will  be  in- 
timated here.  We  return  for  the  moment,  and  glance  again  at 
Stabniology.  The  following  Diagram  will  exhibit  its  main 
features,  both  in  the  Concretoid  and  in  the  Abstractoid  Aspect 
of  the  Subject,  the  two  Compared  and  Contrasted  with 
each  other.      Primary  Abstract   Limitation  is  Synonymous 


(1)  See  "  Correspondential  Anatomy  of  Head  and  Trunk." 


444 


EXISTENCE  AND  EXTENSION. 


[Ch.  V. 


with  the  Basic  and  Universalized  Terms  and  Definitions  of 
Logic  (t.  580),  and  with  these  as  contrasted  with  the  Pure 
Nothing  of  that  Order  which  is  the  Absence  of  All  Term  or 
Definition,  that  is  to  say,  of  all  the  Ideas  of  the  Relative  or 
the  Limited. 


IDiagram    IN"o.    4. 2. 

Figure  1.    CONCRETOID.  Figure  2.    ABSTRACTOID. 


Exten-  ^ 

sion 

Pure    « 

Space 

Logical 


Pure    ^ 


Definition 


Nothing 


633.  Existence,  or  Beat  PJienomenal  Being^  addresses 
itself  to  the  Senses,  and  primarily  and  pre-eminently  to  the 
Sense  of  Feeling  or  Touch,— the  Representative  Sense  of 
Sensation.  Extension  is,  on  the  contrary,  more  purely  a 
Mental  Conception^  related  analogically  to  the  Ken  or  Vision 
of  the  Eye,  and  so  to  the  Sense  of  Sight.  Put  again  Vegetism 
for  Perpendicularity  and  Existence,  and  Animism  for  Hori- 
zontality  and  Extension ;  the  former  set.  Sensuous  or  Mat- 
teroid ;  the  latter.  Ideal  or  Mentoid.  Within  the  Human  Body 
the  Vegetative  System  or  Economy  is  accordingly  Allied  with 
the  Erect  Trunk,  and  the  Animal  System  or  Economy  with 
the  Horizontal  Lengthwiseness  or  Longheadedness  of  the  Head 
and  Brain.  This  subject  is,  however,  too  intricate  for  a  slight 
exposition,  and  must  await  a  more  extended  opportunity. 

634.  Existence  and  Extension  blend  actually  into  One ;  , 
whence  arises  the  Compound  Conception  of  a  Cosmos  ;  and  it ; 
is  within  this  that  the  Three  Kingdoms,  Mineral,  Vegetable, 
and  Animal,  actually  exist ;  added  to  which  are  the  Three 


Ch.  v.] 


CO]S"CEETOLOGICAL  DISTRIBUTION^. 


445 


Stages  or  Stories  of  Classiology,  furnisliing  tlie  Sciences  of 
Tellurology,  Meteorology,  and  Uranology,  respectively.  Tlie 
following  Diagram,  with,  a  slight  explanation  of  its  parts,  mnst 
conclude  the  present  notice  of  Concretology : 


JDiagranx     IS"  o .     -4:3 


635.  In  this  Diagram,  and  within  the  Glolbe-Figure  or  Cos- 
mos, A  denotes  a  Range  of  Mountains,  Single-peaked  or  An- 
guloid,  as  type  of  the  Mineral  Kingdom  (t.  628) ;  B  denotes 
the  douhle-conoid  Figure  of  a  Tree,  with  its  prevailing  Per- 
pendicularity, (t.  629),  as  type  of  the  Vegetable  Kingdom ; 
and  C  exhibits  the  Horizontal  Attitude  and  Square  Build 
of  a  Mammal,  as  the  type  of  the  Animal  Kingdom.  Above 
and  to  the  Right,  D  denotes  the  Earthy  or  Ground-Form  Do- 
main of  Tellurology ;  JEJ,  the  Intermediate  Region  of  Meteor- 
ology, abounding  with  the  Misty  Outline  of  Clouds,  the  Zigzag 
of  the  Lightning,  etc.  ;  and  i^  denotes  the  Punctate  and  Radial 
Features  of  Uranology  (Tab.  15,  t.  278). 


446  SUPEENATATION  OF  lOEM-LEVITIES.  [Cn.  V. 

636.  It  should  now  be  observed  before  dismissing  the  Sub- 
ject, that,  by  a  Modification  similar  to  that  described  and  a]3- 
plied  to  Abstract  Elements,  in  Text  No.  29,  the  Abstractismus 
of  Science,  and  so  the  Light-Line-,  and  Middle  Variety  of  Form, 
marked  2  in  Diagram  No.  22,  t.  575,  is  virtually  carried  to  the 
lop,  the  position  of  the  Head  in  the  Human  Organization, 
furnishing  the  Light  and  Delicate  Outline  and  Features  of  the 
Head  and  Face  ;  and  that  the  Composite  Form,  marked  3,  is 
then  carried  down  and  associated  with  No.  1 ;  as  the  Right  Hand 
and  Side  of  the  Body  with  the  Left ;  they  two  forming  the 
Trunk  as  contrasted  with  the  Head,  (Dia.  2,  t  41) ;  as  again  the 
Two  Concretes  are  contrasted  with  the  One  Abstract  (t.  248). 
Composite-,  or  Art-Form  belongs  with  Action  or  Movement, 
and  thus,  in  respect  to  the  Mind,  with  the  Will,  and  so  with  the 
Eight  Hand  through  which  the  Will  is  Executed  ;  as  Natural 
Form  with  Affection  or  Love ;  and  Scientic  or  Abstract  Form 
with  Intelligence  or  Wisdom.  Composite  or  Art  Form  is  Ta- 
pering or  Wedge-form,  and  Art,  in  the  Large  Sense,  includes 
Artizanism,  and  so  also  the  Principles  of  Mechanics.  The 
Mechanical  Principles,  usually  reckoned  as  Five  or  More,  the 
Wedge,  the  Inclined  Plane,  the  Screw,  etc.,  are  all  reducible, 
by  Universological  Analysis,  to  One  Principle,  namely,  that 
of  the  Wedge,  or  more  simply  to  The  Inclined  Plane,  which 
is  one  side  of  a  Wedge^  and  finally,  and  in  the  last  Degree 
of  Simplicity,  to  Inclinism,  or  the  simple  fact  of  Declina- 
tion or  Inclination,  as  of  the  Single  Inclined  Line,  the  Same 
which,  abstractly,  denotes  the  Mathematics  (Sub-Fig.  3,  Tab. 
25,  t.  585).  Concretely  it  is  Force  expressing  itself  in  Mathe- 
matical Eatios.  The  Culmination  of  the  Mathematics  is  in  the 
Science  of  Mechanics  (c.  1,  t  231).  The  Doctrine  of  Powers  is 
the  Central  Eegion  of  Mathematics  (t.  623).  Power  or  Force 
is  the  Subject-Matter  of  Mechanology  (t  621).  Inclination 
is  the  Morphic  Analogue  of  Power  or  Force,  and  so  has 
relation  to  Mathematics  in  its  governing  and  representative 
Domain. 


Cn.  v.]  IJSTCLIIs^ISM,    SPIEALISM,   HELICISM.  447 

637,  The  Culmination  and  Supreme  Type  of  Inclinism  is 
the  Spiral.  The  Spiral  or  Spiealism,  the  Abstract  Principle 
of  Spiral  Form,  is  a  reguloid  Continuous  Inclination  or  De- 
motion in  a  reguloid  Continuously  Demoting  Direction  plus 
a  reguloid  Continuous  Demotion  in  the  Rotio  or  Successixe 
Degree  of  the  Deviation.  Without  the  last  clause  of  the 
Definition  we  have  the  Helix,  or  Helicism  merely.  Spiral  is 
the  Etymological  Cognate  of  Spirit  and  Spiritual.  Spirit  and 
Movement  are  related,  and,  in  a  sense,  identical  ideas  (t.  138). 
The  Spiral  is  the  Type  of  Spiritual  Progression.  The  Inter- 
spaces of  Concentric  Circles,  or  rather  Planoids,  (onion-like), 
are  called,  in  Spiritual  parlance,  Spheees.  Conceritrico-plan- 
oid  Form^  represented  by  a  nest  of  such  Planoids,  is  the 
Analogue  of  Primal  or  Primaceoid  Being,  Generaloid,  Abso- 
lutoid,  the  Common  Undifferentiated  Fountain  or  "Great 
Deep,"  from  which  Specific  Creation  is  Born  or  Proceeds. 
Badioid  Form^  diverging  from  the  Universaloid  God-Centre, 
crossing  and  cutting  the  Primalismus  at  rectoid  Angles,  out- 
ward-tending in  every  direction,  and  disparting  into  Indivi- 
dual Radii  or  Pays,  is  the  Analogue  of  Ultimated  or  Indivi- 
dualized Being  ;  each  Pay  an  Individual,  (its  Outer  End,  Point, 
or  Head,  representatively  Typical  of  the  Pay) ;  and,  finally, 
Spiral  Form,  the  Perpetual  Transition  and  Medium  of  Com- 
munication from  Primalism  to  TJltimatism ;  from  the  Great 
General  Ocean  of  Diffused,  Liquid-like,  and  Confluent  Being 
(±  =),  to  Differentiated,  Distinctified,  and  properly  Created, 
Individual  Existence  (1.1 '0  ;  ^nd  inversely  ;  is  the  Analogue 
of  Spiritual  Being,  or  of,  in  Theological  Language,  The  Holy 
Ghost,  which  mediates  between  God  and  Man. 

638.  The  Mere  Spiral  of  Beat  Lines  is  the  Analogue  of  Spirit- 
Matter,  in  the  Grosser  Sense  of  the  Term,  and  Abstractly,  of 
Pantologic,  as  the  Con5p^Vation  of  Catalogical  and  Analogical 
Reasoning  (t.  619).  (The  two  Drifts  of  Force  at  Right  Angles, 
(Dia.  40,  t.  616),  generate,  as  Resultant  Force,  one  of  the  In- 
clines in  Dia.  Wo.  30,  t.  598,  and  Compound  Inclination  is  the 


448  CYCLE  OF  MORPHIC   GENEEATION.  [Ch.V. 

Spiral  (t.  637).  Such  is  the  reconciliation  of  the  Several  Va- 
rieties of  Form  mentioned  as  Analogues  of  Pantologic,  at 
these  several  Points  of  the  Text).  The  Ghost-Lines  which  are 
thrown  off  continuously  at  each  new  angle  of  the  Deviation, 
and  fill  all  Space,  represent  "The  Spirit"  in  a  Higher  and 
more  Ethereal  Sense,  as  the  Essence  of  Logic ;  and  finally, 
"The  Spirit  of  Truth"  as  the  Essence  of  Analogic,  and  the 
Highest  and  finally  Governing  Principle  of  All  Being  (a.  48, 
t.  204).  Metaphysicians,  Theologians,  and  Mystics  will  un- 
derstand something  of  what  is  here  meant,  wliile,  however,  the 
Subject,  as  here  presented,  is  a  mere  hint  and  text,  or  a 
foundation  laid  for  ulterior  expansion  elsewhere,  and  by  all 
who  may  choose  to  enter  upon  it. 

639.  A  Geometrical  Solid — Globe,  Cube,  etc. — ^resolves  itself, 
by  Analysis,  into  a  Fasciculus  of  Surfaces.  A  Surface  resolves 
itself,  by  Analysis,  into  a  Fasciculus  of  Lines.  A  Line  re- 
solves itself,  by  Analysis,  into  a  Series  of  Points,  c.  1.  A 
Point  resolves  itself,  on  minute  consideration,  into  an  Ideal  Glo- 
bule infinitely  small.  The  Ideal  Globule,  steadily  regarded, 
expands  into  an  Immense  Ideal  Globe,  and  the  Ideal  Globe 
is  again,  through  this  return  to  the  Primitive  Aspect,  a  Geomet- 
rical Solid.     This  is  the  IS'ecessary  and  Exhaustive  Eotation 


Commentary,  t,  639.  1.  Theoretically,  Every  Line  is  generated  from  a 
Moving  Point.  The  Points  in  tlie  Substrate  Space,  at  which  the  Moving  Point 
rests,  as  it  were,  at  each  succeeding  Instant  of  Time,  make  or  mark  the  Line 
described ;  but,  in  theory,  these  Points  are  infinitely  near  to  each  other,  and, 
hence,  confluent;  and,  hence,  the  Result  is  practically  not  a  mere  Series  of 
Points^  but  a  Line.  The  Line,  however,  still  involves  the  Series  of  Points,  and  is 
in  fact,  loth  Line  and  Series  of  Points^  included  in  the  larger  meaning  of  the 
word.  Line.  Let  the  Line  as  a  Whole  be  taken  to  denote  Time,  and  the  Line 
abstracted  from  the  Point-Series  is  then  the  Analogue  of  Duration  pure  and 
simple,  and  the  Series  of  Points  is  then  the  Analogue  of  Succession  ;  for  Time 
subdivides  under  Analysis,  or  strictly,  has  as  its  Content,  these  two  Elements  : 
1.  Duration;  and,  2.  Succession,  as  previously  shown.  It  is,  in  other  words, 
the  Synthet  or  Composity  of  the  two.  Duration  is  the  Statoid  or,  as  it  -were, 
the  Spaceoid  Element  within  the  Composition  of  Time ;  and  Succession,  the 
Motoid  or  Tempoid  Element  or  Factor  within  the  same. 


Ch.  v.]  ECHO   OF  MATTEE  TO  MIND.  449 

of  Tliought,  througli  Analysis,  and  back  to  Ideal  Construc- 
tion. The  same  Order  of  Evolution  and  Re-involution  occurs 
in  the  Concrete  Domain^  or  the  Actual  World,  It  may  be 
repeated,  exactly^  upon  Eeal  Solids,  Surfaces,  Lines,  and 
Points,  tlie  same  as  the  Abstract  Ones  plus  Substance  or  a 
Eeal  Value  ;  or,  more  vaguely^  and  with  more  Artistic  Modi- 
fication^ thus  :  The  Globular  Solidity  of  the  Earth  exfoliates 
into  Geological  Surfaces  ;  the  Earth- Surface  produces  and  de- 
Zmeates  itself  in  Trees  (Yegetables)  which  are  Concrete  Lines ; 
the  Tree,  first  through  the  Analogy  of  Buds  and  Blossoms, — 
and  then,  in  a  higher  sense,  in  the  Animal,  which  repeats  the 
Blossom, — evolves  and  resolves  itself  into  Animated  Points. 
The  Highest  of  such  Animated  Points  is  Man.  Man,  in  the 
Absolutoid  Aspect,  is  a  Spiritual  or  Abstractoid  Atom,  a  Mere 
Ideal  Point ;  Contemplated  in  Thought,  or  Developed  in  Form, 
he  enlarges  to  a  Sensible  Size,  a  new  World,  which  repeats  and 
echoes  to  the  Earth- World  from  which  his  Evolution  and  Re- 
involution,  in  this  Natural  Order  of  Progression,  proceed.  If 
for  the  Commencing-Globe  of  this  Circular  Career  we  put  The 
Univeese  instead  of  the  Earth-Ball,  then  also  does  Man  re- 
turn to  the  Primitive  Goal ;  for  Man  also — each  Individual 
Being — ^is  Potentially,  and  in  a  certain  sense  Actually,  the 
Entire  Universe ;  or  A  Universe  equal  to  every  other,  and  to 
the  One  Inclusive  Universe  ; — as  an  Embodiment  of  All  Pos- 
sible Principles. 

640.  This  Echo  and  Parity  of  Career  between  the  Consti- 
tuents of  Pure  Form  in  the  Thought,  and  the  Constituents  of 
Eeal  Being  in  the  World,  illustrates  the  Fundamental  and 
Most  Important  Concretoid  Principle  of  Universology ;  the 
Analogy  between  Mattee  and  Mind.  This  Principle  is 
consigned  to  the  following  Formula : 

Identity  of  Law  in  Mattee  and  Mind; 
Or,  otherwise  expressed : 

The  Paeallel  oe  Eepetitiye  Oedee  of  Development 
in  the  Conceete  and  Absteact  Domains. 


450  BI-rUECATION  AKD  TRI-FTJECATION.  [Cn.  V. 

641.  At  one  point  Duism  has  been  spoken  of  as  tending  to 
Bi-furcation,  or  a  Splitting  into  Two  Branches  or  Modes  of 
Manifestation  (t.  281),  while  in  another  sense  Trinisni  might  as 
well  be  so  characterized.  In  strictness,  Duism  tends  to  Simple 
Bi-furcation  or  Doubleness  of  Development,  which  then,  by 
the  necessary  or  natural  neglect  of  one  of  the  two  branches, 
while  the  Attention  is  commanded  by  the  other,  sinks,  at  the 
given  instance,  to  Unity.  Trinism  tends,  on  the  contrary,  to 
Tri-furcation,  which  first  by  the  minor  importance  of  the  inter- 
mediate branch,  (as  of  the  Ambigu's  between  Vowel-  and 
Consonant-Sounds),  falls  first  into  a  Doubleness  merely,  and 
then  throws  one  of  the  remaining  branches  into  doubt,  (as  the 
question  is  raised  whether  a  Consonant  is  a  Sound  at  all,  or  a 
mere  limit  on  Sound).  The  Trinism,  that  is  to  say  the  Com- 
pleteness- or  Art-Domain,  is  thus  made  dubious,  as  between 
Oifie  and  Two ;  or  at  the  Height  of  the  Trigrade  Scale,  as  be- 
tween Three  and  Four ;  a  dubiosity  which  is  resolved  by 
regarding  it  as  SVz ,  (c.  39,  t  503 ;  t.  611). 

643.  The  Abstract  First  Distribution  of  tJie  Elements  of 
Being,  whether  into  Unism  and  Duism,  or  into  Something  and 
Nothing,  seems  to  be  a  mere  Bi-furcation ;  and  the  Real  Dis- 
tribution of  the  Concrete  World  by  Trigrade  Scales,  to  be  a 
Tri-furcation.  This  Seeming  or  Obvious  Presentation  brings 
us  into  relations  with  the  Orderly  Evolution  of  Cardinal  Nu- 
meration, as  the  Canon  of  Criticism  on  all  our  Distributions, 
as  previously  intimated  (t  478).  This  Law  of  Successive 
Increasing  Complexity  in  the  Branchings  of  Higher  and 
Higher,  or  Finer  and  Finer,  Scales  of  Distribution  is  illustrated 
in  the  following  Table : 

5.  Pivoted-Eqnated  Distribution,  etc. 

4.  Equated  Distribution,  by  Distinctification  of  the  Bi-furcated  Third  Term. 

3.  Concrete  Distribution,  by  Trigrade  Scales,  of  the  Real  World. 

2.  Abstract  Distribution  of  Law  into  First  Abstract  Principles. 

1.  Undifferentiated  Unity  of  Being. 


Ch.  Y.]  TEAT^SCEl^DENTAL  GYMNASTIC.  451 

643.  But  notwitlistanding  tlie  appearance,  and  the  practical 
advantage  of  the  recognition  of  these  Successive  Varieties  in 
the  Law  of  Evolution,  yet  in  the  Absolute  Analysis  of  Sciento- 
Philosophy,  they  are  all  reducible  to  one  and  the  same  Model. 
The  Abstract  Distribution  (No.  2)  is  primarily  Twofold,  but 
secondarily  Threefold  (with  the  incidental  addition  of  aU  the 
more  numerous  Styles) ;  the  Concrete  Distribution  (No.  3)  is, 
on  the  contrary,  primarily  Threefold,  but  secondarily  Two- 
fold, (the  Order  of  Predominance  reversed  hereby,  with  simi- 
lar incidental  Additions,  etc.).  To  illustrate :  Take  the  Un- 
differentiated Unity  of  Being  as  Unismus ;  its  Division  into 
Something  and  N'othing,  or  the  Something-and-]S"othing-Stand- 
ing-against-each-other,  is  then.  Conjointly  or  Collective^, 
the  Duismus ;  and,  finally,  the  Compound  Unity  of  the  Unis- 
mus and  the  Duismus  is  the  Trinismus.  This  is  the  Concrete 
Aspect  of  the  Subject,  (No.  3),  and  the  Distribution  is  Three- 
fold, reducible  to  a  Twofold  One,  however,  by  casting  the 
Primitive  and  the  Ultimate  Unity  together  as  against  the  Dual 
Middle  Stage,  as  the  Two  Concretes  are  contrasted  with  the 
Abstract  (t.  248). 

644.  Abstract  now  the  Something  and  the  Nothing,  and 
consider  them  separately,  applying  the  same  Principles. 
These  are  the  Abstractismus.  Here  the  Something  and  the 
I^othing  in  their  Separateness  and  Difference  are  a  Duismus  as 
before  ;  and  within  the  Interior  Character  of  the  Two,  the 
Something  is  Unismal,  and  the  Nothing,  (Excluded,  Sepa- 
rated), is  Duismal,  this  being  apparently  the  whole  of  this 
Abstract  Distribution  (No.  2).  But  on  a  closer  inspection  the 
matter  stands  thus :  Something  and  Nothing,  in  their  differ- 
ence, but  Conjointly  or  Collectively,  are  Duismus  ;  but  Some- 
thing —  Nothing ;  and  Equality  is  itself  Unity  of  an  Ideal 
or  Logical  Kind.  This  Logical  Unity,  their  recondite  charac- 
ter of  Sameness  underlying  their  difference,  is  Unismus  ;  and 
finally,  this  Duismus  and  this  Unismas  conjointly  are  the 
Trinismus, — and  all  of  this  without  ascending  out  of  the  Pure 


452  EESTATEMENT  OF  DISCKIMINATIO]S"S.  [Ch.  V. 

Abstract.  This  Series  so  repeats  inversely,  but  identically, 
tbe  former  Concrete  Series,  (No,  3),  quod  erat  demonstrandum. 
It  would  require  too  much  nicety  of  discrimination  to  trace 
the  still  greater  Complexities  of  the  Higher  Numbers.  This 
is  tlie  Domain  of  Intellectual  and  Transcendental  G-ymnastic, 
and  it  will  suffice  here  simply  to  open  the  door  for  an  instant, 
and  cast  a  glance  at  the  performances. 

645.  We  have  thus  passed  hurriedly,  and  in  a  preliminary 
sense  only,  over  the  Form- Analogues  of  Echosophy;  those 
of  the  Philosophical  Domain,  more  interesting  if  possible, 
while  yet  more  minute  and  closely  analytical,  must  be  for  the 
present  entirely  omitted,  on  the  sole  ground  of  necessary 
abridgment.  They  mil  appear,  in  part,  in  treating  of  the 
Morphology  of  the  Vegetable  and  Animal  Kingdoms,  in  sub- 
sequent works  embracing  those  subjects.  In  part,  they  must 
await  a  more  minute  exposition  elsewhere. 

646.  The  attentive  reader  will  discover,  in  what  follows  in 
this  Chapter,  a  return  in  part  to  Matters  relating  more  to 
JS'umber  than  to  Form,  and  some  repetition — not  in  the  same 
terms  indeed — of  Principles  already  stated  in  this  or  the  pre- 
ceding Chapters.  This  is  due  in  part  to  the  intrinsic  impor- 
tance of  the  Subjects,  but  more  to  the  new  Force  the  Principles 
will  acquire  by  collating  them  directly  with  each  other,  and 
with  new  and  varied  applications,  for  which  the  Mind  of  the 
investigator  was  not,  at  the  previous  mention,  so  well  pre- 
pared. 

647.  Something  and  Nothing  have  been  spoken  of,  in  what 
precedes,  as  Hemispheres  of  the  Total  Sphere  of  Thought. 
This  is,  by  remote  Analogy,  symbolically  justified.  The  actual 
and  immediate  Analogue  of  the  Metaphysical  Something,  as  an 
Element  of  Being,  is,  however.  The  Thing,  whatsoever  it  be ; 
and  typically,  or  in  a  leading  sense,  a  Planet  or  any  Celestial 
Orb,  as  a  Grand  Thing,  or  more  especially  still,  Tlie  Earth 
which  we  inhabit. 

648.  The  corresponding  Analogue  of  the  Nothing- Element 


Ch.  v.]  the  coitsistency  of  beit^g.  453 

is  then  the  Blat^k  Space  in  wMcTi  the  Planet  floats^  and  hy 
which  it  is  penetrated  and  surrounded. 

649.  The  Concreteness,  in  this  view,  is  the  Indiscriminate 
Aggregation  of  the  Material  Substance  infilling  the  Space  and 
of  the  Space  infilled  Iby  it ;  furnishing  the  total  Presence  or 
Prospect  exhibited.  The  Abstract  is  then  these  Elements, 
Factors,  or  Constituents,  in  their  partial  Apartness,  as  we 
strive  instinctually  and  then  reflectively  to  separate  them  in 
our  minds  from  each  other. 

650.  The  Consistency  of  Eeal  Being  is,  in  fine,  the  Higher 
Compound  Unity  in  which  we  partially  accept  the  Concrete 
blending  of  Elements,  and  partially  strive  to  abstract  them, 
that  is,  to  place  and  retain  them  in  their  separate  entity  ; — 
these  two  drifts  of  mental  tendency  again  co-operating  and 
interblending  with  each  other.  Thus  step  by  step  the  Com- 
plications of  BeiQg  arise  out  of  Simpler  or  more  Primitive  Elor 
ments. 

651.  The  Consistency  of  Being  is  then  the  Analogue  of  the 
Total  Domain  of  Number,  based  on  Zero,  (0),  and  ascending 
from  the  basic  Unit  above  Zero  up  to  Infinity,  or  the  Infinitely 
Numerous ;  a  Scale  of  Ascension  which  we  instinctually  divide 
into  High  and  Low  Numbers. 

652.  All  Matter  involves  a  Something-Element — the  true 
Substance,  or  Material,  or  Stuff,  and  a  Nothing-Element — the 
Interstices  of  Space — whence  it  derives  its  Porousness  and 
Compressibility.  The  Something-Element  repeats  the  Atoms, 
or  Objects,  or  Planets,  in  Space,  the  Earthy  Body.  The 
Nothing-Element  repeats  Space  generically,  the  Air  as  the 
cognate  finer  Substance  of  Space,  and  the  Breath  as  the  Air 
drawn  into  and  expelled  from  the  Body.  The  Analogue  of 
this  intimate  Combination  of  the  Something-  and  the  Nothing- 
Elements,  is,  in  the  Domain  of  Number,  the  interspersion  of 
Zeros  in  all  Numeration  along  with  Units  or  Significant  Num- 
bers, which  then  derive  their  Spirit,  or  Relative  Values,  from 
these  interspersed  Zeros  which  "^correspond  with  the  Pores  of 


454  USES   OF  ZERO.  [Ch.  Y. 

Matter,  (the  Inter- Atomic  Spaces),   or  tlie  Air-Ceils  of  tlie 
Lungs  c.  1,  2. 

653.  This  functional  use  of  the  many  Zeros  .corresponds 
with  Spaces,  and  not  with  T7ie  Unwersal  Space  which  sur- 
rounds and  contains  all  Materials,  or  upholds  them  as  a 
Ground.  The  Analogue  of  this  last  is  the  Single  Zero  (0) 
below  the  Total  Series  of  Numeration,  and  equal  to  all  the 
Positive  ISTumhers  above  it,  denoted  by  1  =  all.  This  Zero, 
(0),  the  Analogue  of  Universal  Space,  has  been  described 
above  as  occurring  in  two  forms,  (t.  647),  once  as  a  Hemi- 


Co^nmentary f  t,  652,  1.  There  was  no  efficient  Mathematical  Notation 
prior  to  the  Arabic,  which  consists  of  the  nine  digits  and  the  zero.  The  excel- 
lence of  this  system  mainly  depends  upon  the  addition  of  the  zero. 

2.  It  has  perliaps  never  been  distinctly  observed  that  there  are  in  fact  two 
wholly  different  Styles  or  Orders  of  the  Series  of  Digital  Numbers, — if  we  so 
name  the  first  ten  Numbers  of  the  Cardinal  Series, — according  as  we  begin 
with  Zero  or  with  Unity  ;  thus : 

0133456789  Metaphydcal  or  Logical  Order. 

123456789     10 Scientie  or  Natural  Order. 

This  is  merely  the  Developed  or  Extended  Seriation  which  is  incipiently  in- 
dicated in  the  two  Clefs 

0  ;  1  Philosophical. 

1  j  2     EchosopMcal  (t.  12). 

There  is  an  intricacy  involved  in  the  naming  of  the  two  Orders,  as  introduced 
in  this  Commentary.  The  Scientific  Order  has  now  become  the  Natural  Order. 
The  Cause  of  the  seeming  Contradiction  is  too  subtle  for  exposition  at  this 
point.  In  this  manifestation  it  is  not,  however,  without  its  practical  bear- 
ings upon  the  Simplest  Applications  of  Figures,  as  in  the  following  illustra- 
tion. An  attempt  has  been  made  to  arrange  the  books  in  one  of  the  Boston 
Public  Libraries  decimally^  so  that  the  number  of  a  book  in  the  printed  Cata- 
logue should  correspond  with  its  place  in  the  Alcoves.  The  Alcoves  are  num- 
bered 1,  2,  3,  and  upwards  ;  in  each  Alcove  are  ten  ranges  of  shelves,  num- 
bered from  1  to  10; — there  are  ten-  shelves  in  each  range,  and  the  books 
are  placed  in  the  order  of  their  numbers  on  the  shelf.  Thus  the  book  num- 
bered 1.2.3 :  16,  is  book  No.  16,  on  shelf  3,  in  range  2,  Alcove  1.  All  this 
seems  very  well ;  but,  from  a  non-recognition  of  the  facts  that  a  Decimal  Ar- 
rangement and  a  Decimal  Notation  are  two  different  things,  and  that  there 
is  niore  than  one  kind  of  decimal  Arrangement,  as  there  is  also  more  than 
one  kind  of  Decimal  Notation,  the  numbering  and  the  pt)sition  of  the  books 
were  not  found  uniformly  to  correspond,  to  the  no  slight  inconvenience  of 


Ch.  v.] 


SPACE  AND  THING. 


455 


sphere  and  once  as  a  Surrounding  Matrix  of  Tiling  or  Posi- 
tive Being.  These  two  Modes  of  Conception  are  represented, 
translated  into  Analogous  Foems,  in  the  following  Diagram  : 


Figure  1. 


Diagram.     IN"  o .    4:4 

Figure  2. 


Figure  3. 


654.  Fig.  1  represents  the  Union,  hemispherically,  of  the 
Something  and  the  Nothing,  or  Numerically,  of  the  One  =  All 
and  the  Zero,  (0),  in  the  Logical  or  Scientic  Order,  which  pre- 
vails, of  course,  in  the  Abstract  Mathematical  Domain.     The 


Nothing  or  the  Zero  is  here  below, 


and  the  Something  or  the 


the  librarians.  Book  No.  2.0.3 :  16  is  found,  not  on  the  third  shelf,  in  the 
0  range  in  Alcove  2,  but  in  the  10th  range  in  Alcove  1.  And  so  on  for  more 
than  one-tenth  of  the  books  in  the  library.  Besides,  for  books  No.  9.9  :  16,  No. 
1.0.9  :  16,  and  all  numbers  below  1.0.9,  no  alcove  or  shelf  is  provided.  In  carry- 
ing out  the  proposed  decimal  arrangement,  it  was  found  convenient  to  number 
the  shelves  in  the  ranges  from  0  to  9,  but  the  ranges  and  alcoves  were  numbered 
in  series  beginning  with  1.  It  seems,  therefore,  that  the  principle  requiring 
the  numbering  of  the  alcoves,  ranges,  and  shelves,  by  a  decimal  series  beginning 
with  0,  and  ending  with  9,  in  order  to  correspond  with  the  peculiar  decimal 
arrangement  of  the  Arabic  Notation,  was  not  discovered  or  discerned.  The 
difficulty  was  seen,  but  its  nature  and  cause  not  understood,  and  the  proper 
remedy  not  provided.  The  practical  remedy  for  the  Boston  Library  is,  to 
move  all  the  ranges  of  shelves  (or  the  numbers  of  the  ranges  and  the  books  in 
them)  forward  one  place  in  the  alcoves,  so  as  to  make  the  10th  range  in  Alcove 
1,  the  first  or  0  range  in  Alcove  2  (or  number  the  10th  range  9,  and  move  for- 
ward the  books  in  it  to  0  range  in  Alcove  2\  This,  however,  would  leave  the 
first  or  0  range  in  Alcove  1,  empty,  to  fill  which  and  provide  for  the  Numbers 
below  1.1.0,  a  new  0  Alcove  and  books  to  fill  it  should  be  provided. 


456  DIAGRAM  EXPLAINED.  [Ch.  V. 

(Iijfinite  Positive)  Unit  above ;  as,  logically,  there  must  be 
Spoije  as  a  Negative  Ground  before  there  can  be  Thing  or  Real 
Beiirg  as  a  Content  of  that  Continent^  or  an  Elevation  or  Exist- 
ence, (Lat.  ex^  OUT  of,  and  stare^  to  stand),  above  that 
Ground.  Zero  accordingly  occurs  in  tlie  Ordinary  Seriation 
of  Number,  before  the  Unit,  and  as  a  Basis  or  Ground, — the 
Lowest  of  Logical  Foundation. 

^^^.  Fig.  2  represents  the  same  connection  of  ideas  reversed. 
They  here  stand  in  the  Natural  Order ^  which  is  illustrated  in 
Nature  by  the  Material  and  Solid  Earth, — ^the  Footstool  of 
the  Observer, — as  the  Something ;  and  the  Dome  of  Sky  and 
Air  above  the  Earth,  as  the  Nothing  (or  Zero).  These  are  the 
Matter-and- Space- Analogues  of  the  Visible  World,  as  it  lies 
in  prospect  before  and  around  me,  when  I  stand  as  at  a  on 
the  Earth,  and  existing^  as  it  were,  between  the  Earth  beneath 
and  the  Open  or  Vacant  Space  above  me ;  and  centrally^  or 
equally  removed  from  the  Horizon  in  every  direction.  The 
Open  Space  above  assumes  then,  by  the  Laws  of  Vision,  the 
Appearance  of  a  Dome,  or  Superincumbent  Hemisphere  ;  and 
then  again,  by  a  Principle  of  Analogy  which  will  frequently 
occur,  and  which  is  accounted  for  in  the  next  following  para- 
graph, the  Earth-Element  below  assumes  symbolically  the 
appearance  in  thought  of  a  counterparting  Hemisphere,  as  ex- 
hibited in  the  Diagram. 

^^^.  The  Principle  here  adverted  to,  in  accordance  with 
which,  whenever  a  symmetricoid  side  of  any  conception  is 
given,  there  is  a  tendency  in  the  mind,  and  in  Nature  herself 
even,  to  fill  out  the  Correlative  Side  which  is  wanting,  in  some 
mode  of  Corresponding  Symmetry  with  the  side  which  is  given, 
is  what  has  been  previously  formulized  as  Tendency  to 
Equation  (t.  535). 

657.  Of  these  figures  1  and  2,  each  represents  a  Uni-direc- 
tional  Order  from  below  upwards,  or  inversely.  This  cor- 
responds with  a  Special  or  Seriated  Numeration,  as  in  the 
Ordinary  Numerical  Series. 


Ch.  y.]         CAEDINAL  AISTD   ORDIIS^AL — SPACE  AND  TIME.  457 

6d8.  Fig.  3  represents  tlie  SometMng-Element  at  tlie  centre 
as  a  Globe  or  Planet,  or,  for  example,  the  Earth-ball  entire, 
and  the  Nothing-Element  as  the  Universal  Space  surrounding 
and  embracing  it.  This  Omni-directional  (Lat.  omnis,  all, 
and  directio^  directioi^)  Order  corresponds  with  the  Gen- 
eralized Oroupial  character  of  the  Cardinal  Numbers  taken 
in  Mass, — any  Given  Group  of  Units  Massed  or  Gathered,  and 
turning,  as  it  were,  around  the  single  unit, — whichsoever  one 
is  selected, — as  the  Pivot  or  Centre.  Tlie  Surrounding  Zero 
or  General  Space  is  then  the  Matrix  in  which  all  other  Units 
are  to  be  sought,  lying  more  remotely  outwards,  as  the  other 
Planets  or  Stars  are  found  in  the  outlying  Space  from  the  Earth 
or  any  given  Planet. 

659.  The  two  Orders,  Logical  and  Natural,  also  occur  here, 
but  in  a  Generalized  Sense,  applying  equally  upon  any  radius 
of  the  circle  ;  or,  in  a  general  way,  upon  all  radii  synchron- 
ously. 

660.  We  have  hitherto  been  occupied  chiefly  with  the  Ana- 
logues of  the  Cardinal  Numbers  only.  These,  as  Groupial  or 
Collective  in  their  Character,  are  Bpaoe-like^  and  at  the  same 
time  Static  or  Stationary,  or,  as  it  were,  at  rest, 

661.  The  Ordinal  Numbers,  on  the  contrary,  by  virtue  of 
their  Successmity, — One  Unit  succeeding  another  in  an  Order- 
or  Line-like  Procedure  by  successive  Points  or  Steps, — are 
Serial  in  their  character,  and  Time-like,  that  is  to  say,  they 
suggest  the  idea  of,  and  have  in  them  a  natural  analogy 
with,  Movement  along  a  track  or  pathway,  as  Events  occur 
in  the  current  of  Time. 

662.  The  Cardinal  Numbers  correspond  therefore  with  the 
Universe  in  Space,  and  as  if  arrested  or  solidified,  in  respect 
to  Movement  or  Change  in  Time  ;  and  the  Ordinal  Numbers 
correspond  with  the  Universe  of  Events  or  Occurrences  in 
Time,  and  with  Protension,  (forthstretching),  as  contrasted 
with  Extension  in  Space  (t.  220). 

663.  These  are  Fundamental  and  Important  Descriptions  of 
37 


458  BEST  AND  MOVEMENT.  [Ch.  V. 

Space  and  Time,  wliicli  will  be  resumed  at  other  points.  They 
occur  here  only  as  related,  by  Analogy,  to  these  two  grand 
fundamental  Series  of  Numeration. 

664.  Tke  Static  Existence  of  Unixersal  Being  in  Space 
may  be  denominated  The  ^ojadxeity  of  the  Universe;  and 
the  Motic  Existence  of  Universal  Being  in  Time  may  then 
be  distinguished  as  The  Continuity  of  the  Universe,  and  is 
fluid,  currental,  or  flux-like  in  conception  (t.  26). 
m^.  Rest  or  Station  corresponds  with  Space  ; 

Motion,  Movement,  Change,  or  Eventuation  cor- 
responds with  Time. 

Being  corresponds  with  Instantiality,  or  the  Vivid 
Instant;  the  Point  of  Contact  between  Space  and  Time  (t.  561). 

666.  Station  and  Motion  in  Space  and  Time  collectively 
make  The  Consistency  of  the  Universe. 

667.  The  Consistency  of  the  Universe  re-divides  into  1.  Ex- 
istence, which  is  substantially  Synonymous  with  Solidarity  ; 
and,  2.  Movement,  the  Grandis  Ordo  Eventuum.  In  theolog- 
ical language  these  are,  1.  The  Creation ;  and,  2.  The  Order 
of  Providence  (Tab.  9,  t.  144). 

668.  The  Cardinal  Numbers  are  again,  therefore,  repre- 
sentative of  the  Creation,  as  it  stands,  hinging  upon  Divinity 
as  Unity,  and  hence  upon  Theology  as  the  Science  of  this 
the  Central  Focus  or  Fountain  of  Being. 

669.  The  Ordinal  Numbers  are  in  like  manner  represent- 
ative of  the  Order  of  Providence,  or  the  Perpetual  On-going 
of  Events,  under  the  Divine  Guidance  and  Direction. 

670.  We  may  now  put  a  Planet  moving  through  Space  as  the 
Analogue  of  the  Total  Creation,  or  of  Solidarity  of  Being,  as 
has  been  done  virtually  in  the  last  preceding  Diagram  (No.  44). 
We  may  then  attach  to  it,  as  a  train  or  trail,  the  chain  of 
Globoid  Positions  which  the  Planet  has  successively  filled 
from  moment  to  moment  in  Space,  as  the  Analogue  of  its 
Movement,  and  hence,  of  the  order  of  Procedure  of  Providence, 
or  of  Events  in  Time.    The  Diagram  below  exhibits  the  Com- 


ch.  v.]       analogues  of  integees  and  fractions.  459 

pound  Figure  resulting  from  the  combination  of  these  two 


Analogies  : 


Diagrara     No.     -^S, 


671.  The  Compound  Figure  so  resulting,  in  the  Diagram, 
contains,  as  will  be  more  fully  shown  elsewhere,  Nature's 
Primitive  Sketch  of  the  Typical  Plan  of  the  Human  Figure, — • 
the  bony  frame, — ^the  SkuU  and  its  Train  of  Yertebrse.  The 
Space- Analogue  constitutes  the  Head,  and  the  Time- Analogue, 
the  Trunk  of  the  Figure.  Technically,  the  Head  is  the  Car- 
dmismus^  and  the  Trunk  the  Ordinismus,  of  the  Human 
Organismus,  and  hence  of  the  Entire  Human  Figure,  which 
is  then  the  Analogue  of  the  Universe  in  respect  to  its  Total 
Consistency  in  Time  and  in  Space. 

672.  Let  us,  for  the  present,  set  aside  the  Continuity,  or  the 
Ordinality  of  the  Universe, — its  manifestation  in  Time, — and 
confine  ourselves  to  the  Consideration  of  its  Solidarity,  Car- 
dinality, Consistency,  or  Existence  in  Space. 

673.  Objects  conceived  of  as  Integers  or  Wholes,  of  which 
the  Planetary  Bodies  are  the  best  illustrations,  have  a  relation 
to  Integers  or  the  Integral  Series  of  Numeration  ;  and  Frag- 
ments or  Fractions  of  the  Single  Planet,  as  the  Minerals  of 
the  Earth-Globe,  have  a  similar  relation  to  the  Fractional 
Series  of  Numbers. 

674.  More  rigorously  and  scientifically,  it  is  the  Sections  of 
the  Heavens  mthout,  and  of  the  Earth  within,  marked  off  in 
Quadratoids  or  Proximate  Squares,  by  the  Lines  of  Latitude 
and  Longitude,  Celestial  and  Terrestrial,  respectively,  which 
correspond  with  the  Integers  and  the  Fractions  of  Arithmetic. 


460  SOLID AEITY  A1>(J)  FLUIDITY.  [Ch.  V. 

This  analogy  is,  however,  too  special  and  Scientoid   to  be 
elaborated  at  length  at  this  point. 

675.  Coming  down  from  the  Heavens  to  the  Earth,  we  next 
encounter  the  Consistency  of  the  Planet  in  the  limited  sense  in 
which  that  term  has  been,  and  may  be,  still,  usually  em-ployed. 
Technically  it  is  the  Stato-Consistency  of  Being  which  is  here 
intended.  It  is  this  which  Professor  Henry,  as  previously 
quoted,  divides  into  the  Solid,  Fluid,  Aeriform,  and  the 
Etherial  States  or  Conditions  of  Matter  (t.  63).  There  should 
be  added  at  least  another  State,  intermediate  between  Solid 
and  Fluid,  which  is  the  Slush  or  Slime  or  Soil  of  the  Earthy 
Mass,  and  which  corresponds  with  what  the  Anatomists  have 
appropriately  enough  denominated  the  "Soft  Solids"  of  the 
Human  Body. 

676.  The  terms  Solidarity,  (Solidity),  and  Fluidity  have  just 
been  employed  above  with  reference  to  the  Cardinality  and 
Ordinality  of  Being.  They  are  here  confined  to  a  narrower 
circle  of  meaning,  in  the  same  manner  as  the  term  Consistency 
has  just  now  been  also  restricted  t.  675). 

677.  The  Grand  Solidity  of  Number  is  the  Aggregate  of 
Values  and  Functions  which  are  the  Subject-matter  or  Mate- 
rial of  Mathematical  Operations. 

678.  The  Grand  Fluidity  of  Number  is  that  Confluence  of 
Numerical  Quality  which  is,  properly  speaking.  Numerical 
Magnitude.  It  is  that  which  is  generalized  and  expressed 
collectively  by  the  three  Signs  H =  (plus,  minus,  equa- 
tion). The  Analogies  of  this  Distribution  of  Number  with  the 
whole  Science  of  Generalogy  have  been  previously  pointed 
out,  (t.  337),  and  also  its  relation  to  the  Liquidity  of  Sound, 
as  in  the  Liquids  M,  iV,  and  I^g  (t.  570). 

679.  The  Plus  or  Major  Magnitude   of   Quantity  is  the 
mounting  of  the  Fluid  Wave  above  the  normal  level  of  the 
Great  Deep.     The  Minus  or  Minor  Magnitude  is  the  Sub- 
sidence of  the  Wave  beneath  the  level.      Equation  is  the 
Water  Level  (t  566). 


Ch.  v.] 


consiste:^cies  of  number. 


461 


680.  The  Constants  and  Fluents  of  Number,  as  special 
Mathematical  Designations,  repeat,  by  subsequent  Echo  of 
Analogy,  these  first  !N'umerical  Grand  Analogues,  Solidity  and 
Fluidity. 

681.  Logarithms  are  the  Aeriform  Consistency  of  Numera- 
tion, the  Extract  or  Spirit  of  the  general  Consistency  of 
Number. 

682.  The  Spiritual  Significance,  or  Meaning  of  Number — as 
Unism  in  the  place  of  Unit,  etc. — is,  finally,  the  Etherial  Con- 
sistency of  the  Numerical  Domain. 

683.  The  several  preceding  Distributions  of  Number,  with 
their  Analogues  in  the  General  Distributions  of  the  Universe 
of  Being,  are  resumed  and  collectively  exhibited  in  the  follow- 
ing Table : 

TABLK    4S. 


NUMERATORS, 

Cardinoid. 

DENOMINATORS, 
Ordinoid. 


FRACTIONS, 

as  Analogues  of 
Parts  of  Planets. 


ORDINAL  NOS. 
Movement — Fluzional 
Continuity. 

Something,  1  =  AU  |     CARDINAL  NOS. 

Nothing,      0  )  Existence— Solidarity. 


INTEGERS, 

as  Analogues  of 
Planets  as  Totals. 


Sp.  of  Nos.  FtJierial. 

Ziogarithtns  Aeriform. 

+    —    =  I'luid. 

Values  Solid. 


684.  We  may  now  again  narrow  the  range  of  Observation, 
and  confine  our  attention  to  the  Analogy  of  Solid  Bodies  with 
Numeration.  In  the  Solid  Object,  Typical  of  all  Object  or 
Thing,  we  have,  1.  Substance  ;  and,  2.  Foem,  as  the  Grand 
Factors  of  the  Unit  or  Thing. 

685.  Substance  is  theoretically  composed  of  Atoms,  Atoms 
repeat  or  are  the  Analogues  of  Geometrical  Points^  and 


462  SUBbTAlSrCE  AIS'D  rOEM   OF  KUMBEE.v  [Ch.  V. 

Geometrical  Points  repeat  or  are  the  Analogues  of  tlie  Con- 
stituent Units  of  Nuraber,  c.  1. 

^^'o.  The  Substance  of  Nuniber  is  then  the  Congeries  of 
these  Units,  Abstraction  being  made,  so  far  as  possible,  of 
the  Connections,  or  Lines  of  Relation  in  Thought,  {the  Form 
Element),  between  the  Individual  Units  (t.  503). 

687.  Form,  as  Abstract  Element,  in  the  Constituency  of 
Number,  consists  then  of  the  Abstract  Lines  of  Thought 
which  we  interpose  between  the  Units,  and  by  the  aid  of  which 
we  constitute  the  Separate  Units  into  Sums.  One  and  another 
One,  for  example,  do  not  constitute  the  Sum  which  we  call 
Two,  until  we  have  interposed,  in  Thought,  a  line  of  connec- 
tion between  the  individual  Units  (t.  503). 

688.  This  abstract  consideration  of  the  Subject  is  very 
attenuated  and  abstruse,  but  very  important.  It  will  be 
resumed  elsewhere,  and  not  now  further  insisted  upon. 

689.  Substance  and  Form,  when  united  in  the  Concrete  Ob- 
ject, are  again  partially  separated  as  they  are  manifested  by 
different  classes  of  Objects,  in  some  of  which  the  Element  of 
Substance  preponderates,  and  in  others  of  which  the  Element 
of  Form  is  most  ostensible. 

690.  We  have  first  a  class  of  Objects  which  go  back  to,  and 
repeat  by  correspondence.  Substance  abstracted  so  far  as  may 
be  from  Form  ;  and  then  another  class  which  are  Types  of 
Form.  The  former  are  usually  denominated  Substances,  and 
the  latter  Things, 


Coinmentary,  f.  08^ »  It  may  be  understood  from  this  what  Swedenborg 
means  when  he  affirms  without  explanation  that  Number  is  "  Natural^''''  and 
corresponds  with  Qimlity  (A.  R.  10).  Number^  Nature,  Quality^  and  Substance 
coincide,  as  contrasted  with  Measure^  Science,  Quantity^  and  Foi^m  (a.  28,  c.  32, 
t.  136 ;  a.  55,  t,  204).  Swedenborg  also  says  elsewhere  that  "  the  same  Number 
which  signifies  what  is  full  and  sufficient," — round,  globose,  groupial, — "  when 
it  is  predicated  concerning  Quantity," — static  extension, — "  signifies  Duration 
when  predicated  concerning  Time  "  (A.  E.  548).  There  is  here  apparently  a 
dim  perception  of  the  relation  of  the  Cardinal  Numbers  to  Space,  and  of  the 
Ordinal  Numbers  to  Time  (t.  300). 


Ch.  v.]  PLIIEALIZABLE  ;   IS^OTT-PLURALIZABLE.  463 

691.  For  example,  the  Earth,  Air,  Fire,  and  Water  of  tho 
Ancients  are  Substances  ;  that  is  to  say,  they  are  mere  Masses 
of  Material  or  Stuff,  wholly  indefinite  in  respect  to  Form.  It 
is  the  same  with  the  Substances  of  which  our  bodies  are  com- 
posed, without  the  necessity  of  going  so  low  as  the  Chemical 
Elements  ;  the  Fat,  the  Sugar,  the  Starch,  etc.  The  Bubstan- 
tives  which  name  these  Form-less  Substances,  are  grammati- 
cally non-pluralizable,  because  they  do  not  exist  as  things 
capable  of  being  numbered.  (Number  is  itself  the  incipiency 
of  Form,  still  nevertheless,  allied  with  Substance.)  If  we  some- 
times say  Sugars  and  Starches,  the  plural  form  is  used  in  an 
exceptional  way,  to  denote  Kinds  of  Substances,  or,  at  most, 
different  parcels  of  the  same  substance,  and  not  as  naming 
different  individuals,  as  when  we  say  Houses  or  Horses.  These 
Non-pluralizable  Substantives  may  be  denominated  Substan- 
cive  Substantives. 

692.  Pluralizable  Substantives  denote  Objects  in  which  the 
Element  of  Form  is  at  least  distinctly  cognizable.  But  here 
we  meet  in  a  Subdivision  what  is  characterized  above  as  a 
Partial  Separation  of  Substance  and  Form,  in  the  different 
classes  of  these  Objects.  The  difference  just  stated  above 
finds  its  Numerical  Analogue  in  the  Common  Apprehension 
of  Number  as  a  mere  Aggregation  of  Units,  for  the  Sub- 
stancive  Aspect,  or  for  Substat^ces  ;  and  in  Numbers  ana- 
lyzed as  to  the  Formative  Lines  of  Thought  which  constitute 
them  into  Sums — a  new  universological  Process— /or  Things 
(Pluralizable  Nouns).     These  are  Morphic  Substantives. 

693.  In  the  Subdivision  of  Tiiii^GS,  now  under  considera- 
tion, it  is  thiclc,  heavy,  globose,  or  club-like  Objects  which 
represent  Substance  in  Preponderance,  in  the  Domain  of  the 
Concrete.  These  have  their  Numerical  Analogue  in  Applied 
Numbers.  It  is,  on  the  other  hand,  thin,  light,  expanded,  or 
gossamer -Wke  Objects  which  represent  Form  in  Preponder- 
ance, or  else  those  which  are  scrawny  or  liniar,  as  the  Skeleton, 
which  is  the  form-giving  framework  of  the  Body.     But  even 


464  ODD,    EVE]^,   AIS^D   COMPOUITD   SEEIES.  [Ch.  V. 

liere,  a  person  who  has  but  little  flesh  is  designated  as  thin. 
These  objects  have  as  their  Analogue  Fure^  Unapplied,  or 
Mathematical  Numhers, 

694.  These  two  varieties  of  Objects  correspond  with,  or 
repeat,  also,  what  the  Metaphysicians  mean  by  Bmpirical, 
and  Pure  Object,  respectively.  The  Substantives  which  name 
them  may  be  called  Substantial  or  Heavy  Substantives,  and 
Morphous  or  Light  Substantives,  respectively. 

695.  It  is  with  Unapplied  or  Pure  Numbers,  and  tlieir  Ana- 
logues that  we  have  mainly  to  do ;  for  it  is  among  Light  or 
Trivial  Objects  that  we  find  the  instruments  of  measurement, 
and  the  types  or  miniatures  of  the  Heavy  or  Cosmical  Objects 
of  the  Universe ;  precisely  as  it  is  with  Unapplied  or  Pure  Nu- 
meration that  we  treat  scientifically  of  the  Problems  which 
concern  the  Concrete  World  of  their  ultimate  applica- 
tions. 

696.  We  come,  finally,  to  the  most  important  of  all  Nu- 
merical Discriminations,  if  we  except  Unism,  Duism,  and 
Trinism.  This  is  that  difference  which  furnishes,  1.  The  Series 
of  Odd  Numbers ;  2.  The  Series  of  Even  Numbers  ;  and,  3. 
The  Compound  Series  of  Odd-and-Even-Numbers,  alternating 
and  interblending  with  each  other  in  a  Balanced  Vibration  of 
mutual  relationship.  This  discrimination  is  exhibited  in  its 
greatest  fullness  within  the  Cardinal  Series  of  Numbers.  The 
Morpliic  Analogues  of  these  Numerical  Series  will  appear  in 
the  next  Chapter  (Dia.  No.  57,  t.  843). 

697.  The  Odd  Number  Series  corresponds  with  the  Number 
One,  (1),  the  Head  of  that  Series,  and  with  Unism,  or  the  Spirit 
of  One.     It  is  therefore  Unismal. 

698.  The  Even  Number  Series  corresponds  with  the  Number 
Two,  (2),  the  Head  of  that  Series,  and  with  Duism,  or  the 
Spirit  of  Two.     It  is  therefore  Duismal. 

699.  The  Compound,  Odd-and-Even  Series  corresponds 
with  the  Number  Three,  (3),  the  Head  of  that  Series,  and  with 
Trinism,  or  the  Spirit  of  Three.     It  is  therefore  Trinismal. 


Ch.  v.]  si:^gulisi.i  ai^d  pluralism — ^dualism.  465 

700.  These  Three  Series  in  their  primitive  Synstatism,  that 
is  to  say,  as  undistinguished  in  the  Mind  into  different  Series — 
a  Unismal  Stage  of  Conception ;  then  in  their  Analysis  as 
three  different  Serial  Aspects— a  Duismal  Stage  of  the  Con- 
ception ;  and  finally  as  recombined  into  a  Synthesis— a  Treis- 
mal  Stage  of  the  Conception, — all  of  these  Aspects  conjoined 
in  a  Uni-variant  Compound  Unity  correspond  with  One,  (1), 
Two,  (2),  and  Three,  (3),  as  the  Joint-and-Several  Head  of  the 
entire  JSTumerical  Series,  in  its  jointness  and  in  its  severalty, 
respectively.  This  Uni-variant  Head  of  ISTumber  in  the  Bal- 
anced Vibration  of  its  Wholeness  and  its  Parts  is  then  the 
Analogue  of  Tri-unism,  the  Ultimate  Composity  of  the  three 
Constituent  Principles,  Unism,  Duism,  and  Treism. 

701.  Pluralizable  Objects  are,  as  we  have  seen,  the  General 
Analogue  of  Things,  as  distinguished  from  mere  Substances. 
These  divide  into  Singleness  and  Plurality,  expressed  gram- 
matically as  the  Singular  and  Plural  Numbers  of  Nouns, 
respectively.  Singleness  corresponds  with  the  Number  One, 
and  Plurality  with  the  Number  Two,  as  the  Head  of  all  Plural 
Number.  Singulism  and  Pluralism  are  thus  the  primitive  and 
crude  Aspects  of  Unism  and  Duism. 

702.  But  the  Number  Two  reappears  immediately  in  its  own 
right,  not  now  merely  as  the  Head  and  Representative  of  the 
immense  family  of  Plural  Number.  In  this  new  and  specific 
sense  it  corresponds  with  the  Dual  Number  of  the  Gram- 
marians, which  is  also  confined  specifically  to  the  Num- 
ber Two,  as  contrasted  vdth  the  larger  aspect  of  General 
Plurality. 

703.  The  Analogue  of  the  Dual  Number  in  the  constitution 
of  the  Universe  at  Large  is  that  class  of  objects  or  things 
which  go  in  couples  or  pairs — Things  which  are  symmetrically 
adjusted  to  each  other,  as  Hemispheres,  for  example,  when 
each  has  an  individual  entirety  of  its  own.  Such  objects  are 
Even,  or  Equated,  one  with  the  other,  or  correlative  and  ten- 
dentially  correspondential  with  each  other.    Objects  not  so 


466  MALE,   FEMALE — F(ETUS  AND  MOTHEE.  [Cn.  V. 

arranged  are  Odd^  and  not  Even.  It  is  in  accordance  with 
tliis  difference  that  we  speak  of  Single  Men  and  Women,  as 
contrasted  with  those  who  are  married,  that  is  to  say,  paired 
or  evened ;  and  of  lingular  Individuals,  otherwise  called 
Odd^  Original  and  Eccentric.  One,  the  Primitive  Odd  Num- 
ber, is  Original^  as  the  Beginning  of  Number,  and  it  is 
Eccentric,  as  being  one-sided,  or  away  from  the  Balancing 
Pivot  or  Centre  which  intervenes  between  the  individuals  em- 
braced in  a  Pair. 

704.  From  Dual  Number,  pre-eminently  Even  or  Paired, 
we  pass  readily  over  to  the  conception  of  Grammatical  Gen- 
der, which  in  respect  to  the  Universe  is  Sex.  This  results 
fi'om  the  fact  that  of  the  two  Units  or  Individuals,  coupled 
in  the  Duad,  one  is  Originative,  Generative,  and  Projective ; 
and  the  remaining  one,  Keceptive,  Conceptive,  and  Eeproduc- 
tive, — ^tlie  one  brought  first  into  view,  the  other  subsequently. 

705.  The  Male  Principle  reappears  in  connection  with  the 
Female  Principle,  in  one  Single  Human  Body,  and  tTiat  the 
Female.  The  Male  Principle  is  herein  represented  by  the 
impregnated  Foetus.  The  FcEtal  or  Embryonic  Life  (Ante- 
Natal)  then  becomes  Original  or  Generative,  with  respect  to 
the  career  of  the  individual,  through  the  successive  stages  of 
his  earth-life  ;  that  is  to  say,  the  Embryonic  Life,  prior  to  the 
event  which  we  call  birth,  repeats  the  backlying  paternity  or 
ancestry  of  the  Man,  as  the  Source  or  Origin  whence  he  is 
derived.  The  Principles  of  Creation  are^  in  similar  manner^ 
the  Origins  of  Universal  Being.  They  impregnate  the  Foetus 
of  Matter  in  the  Womb  of  Space  and  Time,  and  are  thus  trans- 
ferred to  the  developing  germ  of  Creation.  Embryonic  Life 
thus  becomes  the  Analogue-of  the  Prima  Capita^  First  Heads 
or  Principles  of  Being,  as  the  man,  subsequent  to  birth — 
the  Train  of  Events  constituting  what  we  ordinarily  mean 
by  Life, — ^is  then  Consequential  upon  the  events  of  that  prior 
life  within  the  Precincts  of  the  World  of  Causes.  The  Ante- 
natal and  the  Post-Natal  Life  stand  thus  related  to  each  other 


Ch.  v.]  numerical  series.  467 

in  Time,  as  Cause  and  Sequence.  Sex  tlius  passes  over  into 
Generation,  or  the  Successive  Generations  of  Men  in  the  His- 
torical Career,  passing  down  along  the  Current  of  Time. 

706.  Generation  has  also  its  Numerical  Analogues.  Tlie 
Primitive  Unit  broken  in  two,  furnishes,  as  we  have  seen,  the 
Male  and  the  Female  Unit.  By  the  Copulation  of  these  two, 
another  unit  is  generated,  and  so  on  to  Infinity.  More  largely, 
the  three  IS'umlbers,  One,  Two,  §nd  Three,  are  the  Principiis- 
mus  or  Domain  of  Principles,  being  as  we  have  seen,  the 
Head  Numbers  of  the  Numerical  Series.  The  Series  itself,  as 
following  from  this  Head,  then  repeats  the  Successions  of 
Generations  in  Time.  But  we  have  now  inverted  the  order, 
by  assuming  this  larger  view,  and  it  is  the  Head  of  the  Human 
Being  as  the  Domain  of  Higher  and  Reflective  Principles, 
Scientific,  instead  of  Natural,  which  is  now  represented  by 
these  Head-Numbers  ;  and  not  any  longer  the  Foetus,  wMcTi 
is  the  Head  of  the  Indimdual^  in  the  Natural  or  Historical 
Order  only.  It  is  the  Head  itself  which  is  the  Head  of  the 
Individual,  in  the  Logical  Order.  We  have  here  an  instance 
of  what  is  meant  by  Terminal  Conversion  into  Opposites. 
But  the  subject  is  becoming  too  detailed  and  abstruse  for  our 
present  Elementary  purposes. 

707.  By  considering  the  Cardinal  Numbers  as  a  Series,  we 
bring  them  into  a  nearer  relationship  with  the  Ordinal  Num- 
bers. This  is  only  because  any  arrangement  of  Entities  or 
Ideas,  when  Seriated,  resembles  or  repeats  the  Specific  Ordi- 
nality'of  the  proper  Ordinal  Numbers.  It  is  thus  that  any 
Track  or  Procedure  through  Space,  as  along  the  surface  of  the 
earth,  for  example,  repeats,  and  corresponds  to,  the  Track  of 
Universal  Procedure  or  Eventuation  down  the  current  of  Time. 
Hence  we  apply  the  term  Series  to  the  Cardinal  Numbers 
almost  as  appropriately  and  readily  as  to  the  Ordinals.  The 
Cardinal  Numbers  are  in  strictness,  however,  a  Series  of 
Groups^  a  Group  being  put  here,  in  each  instance  after  Unity, 
in  the  place  of  the  Single  Unit  of  the  Ordinal  Series  (t.  155, 156). 


468  MEASURED  AND  FEEE  SERIES.  [Ch.  Y. 

708.  A  Series  of  NumlDers  may  be,  in  the  next  place,  either 
a  Measured  Series,  corresponding  then  with  our  Measuring 
E-ods  or  Rules,  or  other  instruments  of  measurement  and 
exactification,  or  it  may  be  a  Free  and  Unlimited  Series,  as  the 
Number  of  the  Sands  on  the  Shore.  Fourier  was  the  discoverer 
of  this  difference  in  the  kind  of  numerical  series,  in  respect 
to  its  bearings  analogically  upon  the  Distributions  of  K"ature 
throughout  the  Universe  of^Being.  The  lower  ranges  of 
Being  are,  as  he  points  out,  distributed  in  accordance  with  the 
Free  Series  of  Number — a  mere  unlimited  plurality.  All  the 
higher  and  choice  Departments  of  Being  are,  as  he  affirms, 
distributed  in  accordance  with  the  Measured  Series, — Three, 
Seven,  and  Twelve,  predominantly.  These  he  calls  the  Pivotal 
Numbers,  and  points  out  that  they  are  also  the  Sacred  Num- 
bers of  the  Theologians.  He  compares  Nature's  Distributions, 
in  Free  Series,  to  Prose  AVriting,  and  her  Distributions  in 
Measured  Series  to  Poetry.  This  is  the  meaning  of  his  mys- 
tical but  significant  formula,  '*The  Series  distributes  the 
Harmonies." 

709.  K  a  Series  be  limited  or  measured,  it  may  chance  to 
cross  another  Series,  and  by  the  Copulation  of  those  two,  there 
may  then  be  generated  a  new  Series  of  another  order. 

710.  I  have  thus  endeavored  to  exhibit  the  Analogy,  within 
the  Domain  of  Number,  of  Generation  and  Geneological  Seria- 
tion  or  Descent.  This  effort,  however,  may  be  far  more  satis- 
factorily accomplished,  after  the  aids  which  will  be  obtained 
in  the  next  Chapter  from  the  analogical  exposition  of  Form. 

711.  A  slight  review  of  what  has  been  accomplished  in  this 
Chapter,  with  the  Analogues  of  Number  and  Form,  and  a  few 
new  considerations  upon  the  Subject,  will  conclude  the  present 
Chapter,  and  also  what  is  essential  to  be  said,  in  this  prelimi- 
nary way,  upon  this  abstruse  Subject. 

712.  I  return  to  the  consideration  of  the  Something  and  the 
Nothing,  or,  numerically  considered,  to  the  whole  field  of  Posi- 
tive Numbers,  the  Analogue  of  Substance  or  Matter,  contrasted 


Cn.y.]  rORM-SYMBOLS  OF  SOMETHING  AJS^D  jS-QTHING.         463 

with  the  Universal  Zero,  the  Analogue  of  Space.  The  very 
fact  that  these  are  coupled  or  paired  as  Two^  or  as  Hemi- 
spJieres^  involves  the  counterparting  idea  of  their  Wholeness 
or  Spherical  Unity  in  another  sense. 

713.  We  have  therefore  Unism,  or  the  Spirit  of  One,  repre- 
sented in  the  aspect  of  Wholeness  or  Sphericity  of  idea,  that 
absolute  Unity  in  which  the  Something  and  the  Nothing  are 
synstatic  or  concrete,  or  undiscriminated ;  and  Daism,  or  the 
Spirit  of  Two,  represented  in  the  abstract  Something  and 
Nothing,  the  Factors  rendered,  by  Analysis,  from  that  common 
ground.  The  Trinism  into  which  we  may  usually  regard  the 
Treism  as  absorbed  is  then  the  Composite  Idea,  the  Hinging 
and  Mechanization  of  the  whole  Combination. 

714.  It  is  in  this  joint  Domain  of  Something  and  Nothing, 
and  then  of  the  limit  between  them,  that  Kant  finds  the  three 
aspects  of  the  Category  of  Quality.  These  are,  according  to 
him,  1.  Negation  (Nothing) ;  2.  Reality  (Something)  ;  3. 
Limitation,  or  the  Ideal  Line  of  Demarcation  between  th-e 
Something  and  the  Nothing.  Hegel  pushed  this  Analysis  stiU 
farther,  and  found,  as  he  supposed,  that  the  Something  and 
the  Nothing,  the  Positive  and  Negative  Factors  of  Existence, 
have  no  other  virtual  being  than  that  which  is  given  them  by 
the  Limit  itself— so  that,  according  to  him.  Limitation  is  the 
Whole  of  Existence  (t.  Ill,  114, 115). 

715.  In  any  point  of  view,  the  Something  and  the  Nothing 
are  a  joint,  common,  ground  of  indiscrimination,  until  they 
are  made  into  Two  Opposite  Ideal  Entities  or  Aspects^  by  the 
interposition  of  an  ideal  line  of  difference  between  them. 

716.  To  illustrate : — If  we  throw  an  inclosing  line  around 
a  portion  of  Space,  A,  Figure  1  in  the  Diagram  below,  we  have 
immediately  before  us  three  Aspects  of  the  subject  to  be  dis- 
criminated. There  is,  1.  The  Space  Excluded  at  B^  which  we 
may  call  Negative,  or  cut  q^— enclosing  it  vaguely  by  an 
outer  line — (comp.  Lat.  neco,  to  cut  off,  and  nego^  to  deny). 
2.  Space  Included,  which  we  may  call  Positive  Space,  (A),  and 


470 


POSITIVE  AND  NEGATIVE  SIDES. 


[Ch.  V. 


which,  as  it  has  usually  a  Plenum  of  Matter,  is  here  shaded  to 
indicate  its  denser  or  weightier  character ;  and,  3.  The  Line 
or  Limit  or  Limitation  {C)  between  the  Included  and  Excluded 
Space,  the  Analogues  of  Something  and  Nothing,  without  the 
intervention  of  which  line,  these  two  portions  of  Space  would 
fall  hack  into  one  indiscriminate  whole.  The  two  Spaces, 
Positive  and  IS'egative,  may  still  therefore  he  held  in  idea, 
when  abstracted  from,  and  contrasted  with,  the  Limit  that 
separates  them.  Figures  2  and  3  of  the  Diagram  are  modified 
presentations  of  the  same  ideas,  the  curvature  of  the  enclosure 
being  successively  straightened,  more  and  more,  until  the 
Positive  and  Negative  Portions  of  Space  are  equated  as 
Hemispheres  or  Opposite  Side-Halves  in  contrasted  apposi- 
tion with  each  other. 


Figure  1. 


Diagram     No.      46, 

Figure  2. 


Figure  3. 


717.  Neither  Kant  nor  Hegel  connected  their  abstruse  meta- 
physical discriminations  with  the  elements  of  Number  or 
Form,  as  I  am  now  doing  ;  lior  with  any  thing  else  distinctly 
existent  in  the  Echosophic  or  Positive  Domain.  They  had 
therefore  no  Canon  of  Ceiticism  upon  their  own  tliinJcing, 
no  guide  to  the  further  development  of  their  primary  distinc- 
tions into  the  outer  world  of  actuality,  either  of  Thought  or  of 
Being,  and  consequently  their  speculations,  although  of  the 


Ch.  v.]  antithesis   of  FUNCTIOIS-  AND  FOEM.  471 

utmost  importance,  •  as  helps  to  higlier  discovery,  were  not 
immediately  fruitful  of  any  great  Scientific  results. 

718.  It  is  in  the  closer  Analysis  of  the  Line  or  Limit  between 
the  Something  and  the  Nothing,  symbolized  by  two  portions 
of  Space,  that  we  shall  discover  the  origin,  in  the  nature  of 
things,  for  the  Primitive  Classification  of  Numbers  into  Series, 
as  Cardinal  and  Ordinal,  Integral  and  Fractional,  etc. 

719.  Observe,  in  the  first  instance,  that  Character  and  Func- 
tion are  the  Opposites  of  each  other.  The  Line  or  Cufb^- 
tween  the  opposite  portions  of  Space  is  in  character,  One — 
that  is  to  say,  it  is,  in  its  primary  aspect,  at  least.  One  Line 
only.  But  its  office  or  function  is  to  maize  the  otherwise  com- 
mon or  unbroken  Unity  of  Space  into  Two, — that  is  to  say, 
into  two  Portions  of  Space,  then  lying  at  the  opposite  sides  of 
the  Line.  Suppose,  instead  of  the  Line,  a  knife-blade  which 
is  a  One  Thing.  This  is  character,  by  which  is  meant  that 
which  the  Thing  i9,  in  respect  to  its  form  and  entity.  But  its 
office  or  function  is  to  divide  or  to  make  into  two.  This  oppo- 
siteness  of  Character  and  Function,  will  be  technically  ex- 
pressed by  the  Formula : 

Antithetical  Reflection  of  Character  (or  Form)  and 

Function. 

720.  It  is  by  the  same  principle  that  the  two  portions  of 
Space  which  are,  in  their  abstracted  state  or  character.  Two, 
have  for  their  function  to  enclose  the  line  between  them  by 
applying  to  the  two  sides  of  it,  and,  as  it  were,  pressing  upon 
them  as  lips  upon  a  tongue,  and  so  tending  functionally  to 
condensation,  which  is  Unity. 

721.  The  two  Abstract  Sides  or  Lips  of  Space,  as  Positive 
and  Negative,— the  Positive  Side  representing  Matter  infilling 
a  Space, — and  the  Negative  Side  representing  a  vacant  or 
pure  Space,  are  conjointly  the  Analogues  of  the  two  Sides  of 
the  Human  Body,  which  are  Positive  and  Negative  respect- 
ively. Between  them  is  the  Median  Line,  at  which  the  two 
Halves  of  the  Body  conjoin.     The  two  Abstract  Sides,  namely 


472  MASCULISM  AI^TD  FEMINISM.  [Ch.  V. 

the  two  portions  of  Space,  or  the  two  Sides  of  the  Body,  with- 
drawing, by  the  force  and  drift  of  the  Abstraction,  from  the 
Median  Line,  leave  that  line  itself  Negative,  Vacant,  or  Cleft 
and  Tube-like,  and  furnish  the  Typical  Form,  in  this  funda- 
mental relation,  of  the  Female  Body. 

722.  The  Line,  on  the  contrary,  as  a  Positive  Entity,  is  pro- 
trudent,  insertive,  and  invasive,  and  is  the  suggestive  Ana- 
logue of  the  Male  Organization  overlaying  and  penetrating  the 
underlying  Ground  of  Being. 

723.  Both  the  Male  and  the  Female  Organismi  have  in 
them  both  the  Principles,  Unism  and  Duism,  but  in  a  different 
order  and  proportion.  Both  end  also  upon  a  Trinism  or  Com- 
pleteness, each  in  its  especial  Type  of  Perfection,  as  manifested 
in  Function. 

724.  Feminism  is  first  Unismal  in  Absolute  Origin  or  Charac- 
ter, as  when  the  Positive  and  the  Negative  Space  are,  by  the 
want  as  yet  of  any  line  of  discrimination  between  them,  equal 
to  One,  (1),  and  this  One  equal  in  turn  to  Zero.  Feminism  is, 
secondly,  Duismal,  as  represented  in  the  abstracted  Halves  of 
Space,  Positive  and  Negative,  respectively.  It  is  finally  and 
functionally  Trinismal,  as  reconverging  and  clasping  upon  the 
Median  Line,  and  so  tending  to  a  Compound  and  Ultimate 
Unity. 

725.  Masculism  is,  in  origin,  Duismal,  as  two  sides  of  a 
blade,  or  two  opposite  aspects,  concur  in  its  production. 
It  is  then  Unismal  in  resultant  character  as  a  One  blade.  It 
is  again  Duismal  in  Function  as  penetrative  and  separative 
of  the  edges  or  lips  of  the  Space  or  Matter  which  it  divides. 
Its  Treism  is  its  responsive  Swell  and  Unity  with  the  com- 
pressive resurgence  towards  Unity  of  the  correlative  Feminism, 
and  their  Trinism  is  the  totality  of  the  conjunction  of  the  Two 
Contending  Tj/pes  of  Existence. 

726.  The  Scientific  Formula  numerically  representative  of 
Feminism  as  the  Substancive  Ground  of  Being  is 

1  +  2=3. 


Cn.  v.]        UNISM,    DUISM,    AND  TEINISM,    OF  THE  LESTE.  473 

727.  Tlie  Scientific  Formula  numerically  representative  of 
Masculism  as  tlie  Limitative  and  Lawgiving  Superincumbent 
Department  of  Being  is 

2  -f  1  =  3  (t.  525). 

728.  Or,  otherwise  stated,  JJnism  as  tlie  Primary,  Major, 
and  Dominant  Principle,  with  the  addition  of  Buism  as  the 
Secondary,  Minor,  and  Sub-Dominant  Principle,  furnishes 
the  Feminine  Type  of  Existence;  and 

729.  Duism  as  the  Primary,  Major,  and  Dominant  Prin- 
ciple, with  the  addition  of  JJnism  as  the  Secondary,  Minor, 
and  Suh-Dominant  Principle,  furnishes  the  Masculine  Type 
of  Existence, 

730.  These  abstruse  discriminations  are  important,  and  will 
be  made  obvious  by  illustrations  when  Universology  comes  to 
deal  with  the  distribution  of  the  Elements  of  Mind.  c.  1. 

731.  As  the  Positive  Space  A,  and  the  Negative  Space  B 
(Dia.  46,  Fig.  3)  press  upon  the  two  sides  of  the  Line  C,  the  Line 
is  a  Divisor  between  them — Unismal  in  character,  but  Duismal 
in  Function — Masculoid — a  One  Thing  making  Two  of  lohat 
would  he  otherwise  One.  In  this  mere  counteracting  pressure 
there  is  the  idea  of  Balance,  but  none  of  Movement. 

732.  So,  the  Inserted  Line  which  separates  is  met  and 
bounded  by  the  two  Edges  or  Lips  which  are  separated  ;  and 
these  in  turn  illustrate  merely  the  Duismal  aspect  of  what  was 
originally  the  One  Line  separating  the  two  Spaces.  Conjointly, 
the  former  and  the  latter  case  are  the  Trinism  of  the  Line. 

733.  Consequently,  as  the  line  is  neither  Unismal  nor  Duis- 
mal exclusively,  but  as,  on  the  contrary,  these  two  opposing 
characters  co-exist  in  its  constitution,  it  results  that  they  are 


Commentary,  t,  7 SO,  1.  More  strictly  speaking,  Feminism  is  prepon- 
derantly 1 ;  0  '^it^  t^6  Sub-dominance  of  positive  numeration,  1  ;  2 ;  and  Mas- 
culism is  Positive  Numeration,  1  .  2,  etc.,  with  a  Sub-dominance  of  1 ;  0.  These 
are  abstrusities  which  it  is  not  essential  for  the  beginner  to  master,  but  which, 
to  avoid  the  criticism  of  those  who  may  have  become  more  expert  in  Universe- 
logical  discriminations,  are  inserted  and  noticed  merely. 

3S 


474  STATION  AND  MOTION   OF  THE  LINE.  [Cn.  V. 

related  Jiingewise  to  each  otlier,  as  Counterparts  or  joint  Fac- 
tors in  the  total  composition  of  the  Line  or  Limit ;  and  that 
they  furnish,  by  thus  hinging  upon  each  other,  a  third  aspect 
more  complex  than  its  two  Factors,  the  Trinismal  Aspect, 
namely,  Hingism  or  Cardinism  (Lat.  cardo,  a  hinge).  All  of 
this  complexity  is  repeated  upon  the  Positive  Line  singly,  and 
more  minutely,  as  the  two  Sides  of  the  Body  and  the  Median 
Line  are  repeated  in  the  Corpora  Cavernosa  of  the  male  mem- 
ber and  the  urethra  between  them. 

734.  All  of  these  aspects  of  the  Line  as  Limit  are  predomi- 
nantly Static,  or  independent  of  the  idea  of  Movement,  or  of 
any  order  of  proceeding  in  Time.  They  fill  a  Sjjace,  but  with- 
out implying  Action.  In  other  w^ords,  the  Line  as  Limit  is 
viewed  sidewise  or  horizontally,  across  the  line  of  vision,  and 
not  lengthwise,  or  as  perpendicular  to  the  axis  of  vision. 
Horizontality,  Cardinality,  and  Limitation  are  thus  primarily 
and  predominantly  related  to  Space  and  Extension,  and  not 
to  Protension  and  Time. 

735.  Every  line  viewed  sidewise  or  as  a  limit,  has  in  it  still 
these  three  constituent  aspects :  Unismal,  as  a  one  line ; 
Duismal,  as  two  lines— the  edges  or  lips  of  the  two  spaces 
which  it  separates ;— and  Trinismal,  as  the  hinging  of  the 
Unismal  and  the  Duismal  Aspects  upon  each  other.  It  is 
thus  that  the  idea  of  Metaphysical  Limitation,  the  highest  of 
the  Categories  of  Quality,  developes  into  the  Basis  of  Cardinal 
Numeration,  the  Spirit  of  the  Head  Numerals,  One,  Two,  and 
Three.  It  is  here  that  we  pass  logically  over,  therefore,  from 
Quality  to  Quantity. 

736.  But  if  now,  instead  of  considering  the  Line  sidewise,  or 
as  an  interposed  limit  between  two  Spaces,  we  follow  the  Line 
itself  lengthwise  in  our  imagination,  a  new  and  different  Series 
of  Phenomena  develop  themselves.  The  Line  is  then  consti- 
tuted of  a  succession  of  Points,  and  however  minute  a  portion 
of  it  we  take  under  consideration,  so  long  as  we  leave  to  it  the 
linear  character  at  all,  the  portion  so  selected  will  have,  at  the 


Ch.  v.]  LAW  OF  CAREERS.  475 

least,  three  Prominent  and  Distinguishable  Points ;  namely, 
a  Beginning,  a  Middle,  and  an  End ;  and  in  passing  from 
one  of  them  to  another,  and  to  the  last,  we  are  then  consti- 
tuting and  pursuing  an  Order  or  Series ;— as  if  we  were 
proceeding  onward  in  Time,  It  is  this  inherently  necessary 
Relation  of  Ideas  which  lies  at  the  Basis  of  the  Ordinal 
Series  of  Numeration  in  the  Mathematical  Domain.  This 
Ordinal  Series  of  Numeration  furnishes  again  the  Law  of 
Careers  in  the  manifold  distributions  of  Nature  in  the  Uni- 
verse at  Large  :  First,  Second,  and  Third,  the  Head  Numbers 
of  the  Ordinal  Series  repeat  the  idea,  Beginning,  Middle,  and 
End.  c.  1-8. 
737.  The  Posita- Negative  Ground  of  Being — ^primarily  One, 


Coininentavy,  t,  7SG,  1.  These  three  terms  of  every  progression  or  career 
are,  when  idealized,  the  Ground,  Means,  and  End  of  the  Metaphysicians  (1),  or 
in  a  different  order,  the  End,  Cause,  and  Effect  of  Swedenborg.  These  are  the 
First  Heads,  or  Prima  Capita^  of  the  iwactical  aspect  of  Speculative  Philosophy, 
and  are  a  Seriated  Instance  merely  of  Unism,  Duism,  and  Trinism,  as  the  Cardi- 
nal Principles  of  all  speculation.     Those  relate  to  Time,  as  tliese  relate  to  Space. 

2.  Several  attempts  at  the  Elaboration  of  Universal  Law  have  got  themselves 
stranded  upon  the  substitution  of  the  Ordinal  and  Philosophoid  point  of  view 
for  the  more  exact  Cardinal  and  Scientoid  basis.  Each  of  these  efforts  has, 
however,  doubtless  wrought  out  some  valuable  contribution  to  the  general 
result ;  and  to  all  true  efforts  of  the  kind  must  be  conceded  the  portion  of  merit 
which  is  their  due.  From  correspondence  and  through  the  report  of  Prof. 
Clancy,  who  has  had  some  opportunity  for  personal  explanations,  I  am  dis- 
posed to  consider  what  I  may  denominate  the  Universological  Efforts  of  Mr. 
William  H.  Kimball,  of  Concord,  New  Hampshire,  to  be  among  the  best  of  their 
kind,  while  yet  I  think  them  falling  precisely  under  the  criticism  above  stated. 
The  "  Germ,"  "  Growth,"  and  "  Fruit"  of  Mr.  Kimball  repeat  the  "  Ground,'* 
"  Means,"  and  "  End"  of  the  Metaphysicians,  or,  inversely,  the  "  End,"  "  Cause," 
and  "Effect"  of  Swedenborg.  They  are  all  Ordinal  ov  Mot&id^  while  the  true 
Eegulative  Basis  is  Cardinal  or  Statoid. 

3.  All  of  these  efforts,  so  far  as  I  know  them,  incur  also  the  fatal  criticism 
that  they  have  not  been  connected,  by  positive  discovery,  with  the  evolution  of 
the  Numerical  Series,  nor  with  that  of  Form.  Hence  they  have  had  no  definite 
guide  for  their  own  evolution,  no  Canon  op  Criticism  upon  their  own  pro- 
cedure ;  and,  of  necessity,  they  run,  therefore,  into  confusion  after  the  few  first 


(1)  Chalybaus  Speculative  Philosophy,  p.  38. 


47G  FOUEIEEISTIC  TEIO   OF  PEINCIPLES.  [Ch.  Y. 

and  that  One  correlated  with  Zero,  is  then  overlaid  and  fructi- 
fied by  Limitation, — inserted,  as  it  were,  between  the  two  lips 
or  hemispheres  of  that  recipient  matrix  of  Existence  which  is 
the  Type  of  the  Feminine  Principle  of  Being.  It  is  Analogical 
also  with  Mattee  (in  Space  or  with  Space)  as  the  Ground  or 
underlying  Element  of  Being  in  the  Triad  of  Principles,  Ele- 
ments, or  Factors,  extracted  larther  back  from  Fourier  (t.  138). 
The  protensive  impregnator,  or  radial  insertion  called  Limit, 
is  then  the  supervening  Male  Principle  called  by  him  Mathe- 
matics. These  are  Substance  and  Form,  respectively,  in  the 
large,  metaphysical,  sense  of  those  terms.  Substance  is  Femi- 
noid,  and  Form  Masculoid.  The  Embrace  and  Copulation 
of  these  two  is  Existence,  and  the  Spermatic  Ejaculation,  the 


simple  steps  in  tlie  application  of  tbeir  Piinciples,  and  become,  at  that  point, 
practically  unavailable  (c.  1,  2,  t.  494). 

4.  Ordinality  is  the  Middle  Track  or  Iligbway  of  tbe  On-going  of  Events,  or 
of  Count, — representing  successive  Items  or  Events.  Cardinality  is  the  harmo- 
nizing or  regulating  Basis  of  Direction,  to  which  the  Order  (or  Ordinality) 
relates,  and  upon  which  it  rests  as  a  Foundation.  It  is  striking  and  interesting  at 
this  opposite  end  of  the  long  career  of  Mental  Evolution  contained  in  History, 
to  see  how  the  mind  of  Confucius,  or  of  Fo-Hi,  his  predecessor,  attempted  to 
grapple  at  once  with  these  deepest  problems  of  Sciento-Philosophy.  The  fol- 
lowing extract  will  exhibit  the  profundity  of  Philosophic  insight,  on  the  one 
hand,  and  the  childish  simplicity  of  that  early  age,  on  the  other : 

6.  "  Chung  or  Middle  is  the  Great  Foundation  of  all  Things,  and  Ho  (Har- 
mony) is  the  All-Pervading  Principle  of  the  Universe.  Extend  Chung  and  Ho— 
Middle"  (Order)  "  and  Harmony — to  the  utmost,  and  Heaven  and  Earth  will 
be  at  rest,  and  all  things  will  be  produced  and  nourished  according  to  their 
nature." 

6.  And  again :  "  Not  to  incline  to  either  side  is  called  Chung — Middle  ;  and 
not  to  change  i^  Ymsq.  Chung  is  the  path  of  universal  Eectitude" — Straight- 
ness.  Order.  "  Yung  is  the  Jixed  Law  of  the  Universe  " — Essential  Law,  Car- 
dination. 

7.  Again :  "  When  Knowledge  is  perfect,  it  rectifies  the  motives.  Virtuous 
inclinations  lead  to  exemplary  personal  conduct." 

8.  Let  us  now  substitute  our  own  technicalities,  and  put  Ordinality  in  the 
place  of  Chung,  Cardinality  in  the  place  of  Yung,  and  the  composity  and  ad- 
justment of  Ordinality  with  Cardinality  in  the  place  of  Ho  (Harmony)  ;  and 
reviewing  these  extracts  in  this  sense,  the  closeness  of  the  thinking  of  the  old 
Chinese  Sages  will  be  made  strikingly  to  appear,  c.  1,  t.  234). 


Ch.  v.]  esoteric  aecatta  of  sex.  477 

ghostly  Essence  of  Limitation  permeating  and  impregnating 
Snbstance,  is  the  Spirit  of  the  Fourieristic  Triad  of  Basic 
Ideas. 

738.  Out  of  the  further  analysis  of  these  Primordial  Ele- 
ments it  is  possible  to  trace  the  purely  rational  suggestions 
and  archetypes  of  all  the  sexual  and  procreative  forms  and 
functions,  and  so  to  arrive  at  the  understanding  of  their  in- 
most meaning.  Such  an  exposition  belongs,  however,  to  the 
Esoteric  Arcana  of  Universology.  It  is  a  lifting  of  the  veil  of 
Isis,  which  would  be  totally  inappropriate  here. 

739.  The  allusion  to  the  Principle  of  Sex  wiU,  in  a  general 
sense,  be  resumed,  at  various  points,  in  other  parts  of  this 
work.  At  this  point  it  is  introduced  chiefly  for  the  purpose 
of  founding  the  remark.  That  the  discrimination  made  by  the 
Metaphysicians,  Hegel  especially,  between  Something  and 
Nothing,  as  the  Two  First  Elements  of  Being,  is  a  Distribu- 
tion or  Suhdimsion  of  the  Feminoid  HemispJiere  of  Being 
only  ;  and  that  a  prior  and  inclusive  division  of  the  Totality  of 
Being  is  that  between  this  Feminine  Hemisphere  or  passive 
ground,  which  is  Matter,  Substance,  and  iJ^ature,  and  the 
supervening  Limitation  contributed  from  the  Mind,  the  Coun- 
ter and  Masculoid  Hemisphere,  which  is  Mind,  Form,  and 
Science.  The  former  or  Feminoid  Hemisphere  is  also  Abso- 
lutoid,  the  latter  or  Masculoid  Hemisphere  is  Relatoid.  Every 
Ground,  or  Fundamentum,  has  relation  to  The  Absolute, 
and  every  Line  or  Limit  has  relation  to  Relation  or  The 
Relative. 

740.  As  the  Feminoid  or  Lower  and  Supporting  Hemisphere 
of  Being  subdivides  into  Something  and  Nothing,  so  the  Mas- 
culoid or  Superincumbent  Hemisphere  subdivides  into  Car- 
dinism  and  Ordinism,  the  Limitative  Infilling,  or  Content  of 
Space  and  Time,  respectively,  as  shown  above. 

741.  Of  these  two  the  Cardinismus  is  the  Typical  and  Lead- 
ing Domain.  Within  this  Domain,  the  Unism  and  Duism 
furnished  by  One,  (1),  and  Two,  (2),  the  Head  Numbers  of 


478  MALE  a:n'd  female  HEMISPHEKES.  [Ch.  v. 

the  Domain,  take  the  representative  position  in  the  Superior 
and  Ascending  Order  of  Limitation,  which  in  the  Lower  Order 
of  Substance  is  held  by  the  factors  One  (1),  and  Zero  (0),  as 
shown  below. 

1.  Peminoid  Hemisphere  2.  Masculoid  Hemisphere 

of  Being.  of  Being. 

Something    (1).  Unism    (1). 

Nothing       (OX  Duism    (2). 

742.  Philosophy  has  heretofore  functionated  in  the  region 
of  the  distinction  between  the  Something  and  the  Nothing. 
It  is  these  two  Elements  or  Aspects  of  Being  which  give  origin 
in  Nature  to  the  Two  Principles,  called  Positive  and  Negative. 
These  Two  Principles  are,  it  is  true,  very  fundamental,  in  the 
nature  of  things,  and  are  not  without  their  important  manifes- 
tation in  the  Scientific  Domain,  as  in  the  case  of  all  Simple 
Polarizations,  —  Positive  and  Negative  Electricity,  Magnet- 
ism, etc. 

743.  Sciento-Philosophy  or  Universology  functionates,  how- 
ever, mainly,  not  in  the  difference  between  Something  and 
Nothing,  of  which  the  Mathematical  Analogy  is  1  ;  0,  and 
which,  when  alone,  is  barren  or  unproductive  ;  but,  first,  in  the 
difference  between  Unism  and  Duism,  the  Mathematical  Ana- 
logy of  which  is  1  ;  2,  a  generative  or  augmenting  and  fructify- 
ing Series,  opening  out  into  the  immense  variety  of  the  Higher 
Numbers  on  to  Infinity  ;  and  then  in  Copulation  of  the  two. 

744.  More  radically  still,  the  Male  and  the  Female  Prin- 
ciples are  Hemispheres  of  a  prior  Ideal  Unity  of  Being  accord- 
ing to  the  mystical  perception  of  Plato.  They  there  con- 
jointly, or  side  by  side,  represent  a  Duism^  and  the  Ideal 
Unity  itself,  as  the  Total  Sphere,  represents  Unism,  These 
then — this  Duism  and  this  Unism — being  the  Masculoid  Set  of 


Ch.  v.]  SOMETHING,   NOTHING;   ONE  AND  TWO.  479 

Primordial  Principles,  are  thus  made  to  go  back  of,  and  to 
embrace,  the  very  distinction  itself  between  Male  and  Female, 
as  also  that,  within  the  Feminine  Domain,  between  the  Posi- 
tive and  the  Negative  ;  as  illustrated  in  the  following  Table  : 


TABLE    4.4, 
Unistn   (1).      JDuisnt   (2).  Positive    (1).       Negative    (0). 


MALE  FEMALE^ 

UNISM— TofrtZ  Si>hcre.  I>XJI^1>l-    Ht-tnisphcres. 

(Anthrogyne).  v^ex).  J 

^ \^  . 

Absolute  'Being.— Primitive  Unirni. 

745.  The  Unism  and  Duism,  (1  ;  2),  which  are  ordinarily 
contrasted  with  Positive  and  T^egative,  (1  ;  0),  are  here  repre- 
sented more  fundamentally  and  originally  in  what  may  be 
called  a  Sub-Transcendental  sense  as  underlying  and  em- 
bracing all  other  discriminations  ;  for  whether  we  say  Unism 
and  Duism,  or  Positive  and  Negative,  we  are  in  either  case 
halving  the  Totality  of  Being,  and  all  Halving  or  Partness 
whatever  is  Duismal ;  and  this,  in  turn,  is  contrasted  with  the 
impossible  conception  or  pseudo-idea  of  the  Absolute  Being, 
which  has  no  differentiations,  as  the  Counterparting  Unism  to 
this  Sub-Transcendental  Duism. 

746.  But  Unism  and  Duism,  occur  wheresoever  they  may, 
are  the  Masculoid  or  Scientoid  Set  of  Primordial  Principles, 
as  contrasted  with  Positism  and  Negatism,  the  Feminoid  or 
Philosophoid  Set.  This  recurrence  to  the  profounder  and  in- 
clusive, and,  as  it  were  in  that  case,  prior  and  generative  or 
productive  Position  and  Relation  of  the  Male  Set  or  Principles, 
from  which  the  Female  Set  is  propagated  by  Scission  or  Halv- 
ing, may  be  taken  as  that  which  is  symbolized  by  the  deep 
sleep  which  came  upon  the  Man  after  his  solitary  creation, 
and  then  by  the  rib  taken  from  his  side, — ^the  rib  put  by  a 


480  ONE,    TWO  ;   CAEDINAL,    OEDINAL.  [Ch.  V. 

figure  of  speecli  for  a  Side,  or  Hemispliere  entire, — from  which 
it  is  said  the  Woman  was  subsequently  formed. 

747.  While  the  Man  is  born  of  Woman  in  the  ordinary  and 
natural  process  of  Generation,  there  is,  it  now  appears,  a  more 
recondite.  Logical  process,  in  which  this  order  is  reversed. 
Woman  is  born  of  Man  or  created  from  him  in  this  Ideal, 
Spiritual,  or  Symbolic  sense :  That  the  Feminoid  or  Naturoid 
Set  of  Primordial  Principles  is  derived  from  the  Masculoid, 
Scientoid,  or  Rationoid  Set ;  and  by  echo,  that  all  actual 
Being,  or  Nature  herself,  the  Female  Idealization  of  Being,  is 
derived  from  the  back-lying  and  generative  Law  or  Logos, 
which  is  personified  as  Masculine  or  Male. 

748.  In  other  words,  and  more  simply,  Unism  and  Duism, 
the  Masculoid  Set  of  Primordial  Laws,  are  more  original  or 
primitive  in  the  Sub-Transcendental  or  Recondite  Investigation 
of  the  Universe,  than  the  Something  and  the  Nothing  of  the 
Naturo-Philosophers,  which  are,  from  this  point  of  view,  both 
Feminine  and  derived.  The  lesson  from  this  is  that  rigorous 
Scientific  Analysis,  (Science  being  Masculoid),  will  impregnate 
and  radically  vitalize  Philosophy,  which  in  the  Past  has  been, 
as  the  AYoman  apart  from  the  Man  not  truly  created  or  made 
into  Woman  while  unimpregnated  by  the  male  Principle,  and 
so  not  generative  or  fruitful  of  the  higher  result. 

749.  It  was  said  above  that  Cardinism  and  Ordinism  cor- 
respond with  Unism  and  Duism.  There  is,  nevertheless,  an 
important  difference.  Unism  and  Duism,  as  Primordial  Prin- 
ciples, are  the  Absolutoid  presentation  of  the  Masculine  or 
Limitative  Hemisphere  of  Being.  Cardinism  and  Ordinism 
are  the  Relational  Outworkings  of  those  Principles  into  Space 
and  Time,  either  as  Numerical  Series  abstractly,  or  as  the 
Serial  distribution  of  Things  and  Events,  concretely.  The 
Absolute  is  the  Pre-eminently  Naturo- Spiritual  Domain,  and 
it  may  now  be  seen  what  Swedenborg  means  when  he  says 
that  the  Spirit- World  is  not  in  Space,  nor  in  Time,  but  that 
it  transcends  them  both. 


Ch.  v.] 


OCCULT  DYITAMIS  ;   OSTENSIBLE  YIEW. 


481 


750.  The  solution  of  this  seeming  Paradox  is  twofold,  as 
follows:  First,  The  Inexpugnability  of  Prime  Elements,  in 
respect  to  the  fact  already  stated  ;  namely,  that  all  the  Prime 
Elements  of  Being,  or,  in  other  w^ords,  all  Primordial  Laws, 
are  inexpngnalbly  united  and  intermingled  ;  so  that  any  sepa- 
ration which  we  make  of  them  by  abstraction,  for  the  purposes 
of  classification  and  naming,  are  never  anything  more  than 
partial  and  incomplete. 

751.  The  Second  part  of  the  Solution  is :  That  the  occult  Dy- 
namis  of  Being  is,  as  the  rule,  and  in  a  sense,  the  Opposite  of 
the  Ostensible  Manifestation  of  Character.  More  strictly,  there 
are  in  all  things  Two  Orders^  and  in  respect  to  either  of  these 
Orders,  this  Inversion  occurs.  An  illustration  is  found  in  what 
has  just  been  said  of  Generation,  as  proceeding  from  the  Man 
and  the  Woman  respectively.  In  the  ordinary  and  natural 
sense  Man  is  born  of  Woman  ;  yet  there  is,  as  we  have  seen, 
a  Transcendental  sense,  in  which  Woman  is  born  or  created 
from  Man.  One  of  these  is  the  Natural,  and  the  other  the 
Rational  or  Logical  Order.  It  is  in  the  IS"atural  Order  that 
Feminism  is  Absolutoid,  and  Masculism  Relatoid.  In  the 
Logical  Order,  this  is  reversed,  and  Man  is  rationally  Abso- 
lutoid, and  Woman  Relatoid ;  and  again,  within  the  Mascu- 
loid  Domain,  the  same  kind  of  Subdivision  occurs,  and  herein 
Unism  and  Duism,  the  Sub-transcendental  or  Fundamental 
Discriminations,  the  Ground-work  of  all  the  PrincijDles  of 
Being,  are  rationally  Absolutoid,  as  compared  with  Cardinism 
and  Ordinism,  projections  into  Space  and  Time,  respectively, 
of  the  ScJiemata  of  Being,  which  are  Limitoid.  This  was  the 
point  to  be  elucidated. 

752.  Rest  and  Movement,  and  hence  Space  and  Time,  are 
inexpugnably  united  with  each  other.  They  are  distinguish- 
able, but  not  separable  in  Thought  even.  There  is  no  Abso- 
lute Rest,  having  in  it  no  remnant  of  Motion,  and  there  is  no 
Motion  which  has  not  in  it  a  relative  Rest. 

753.  So  also  there  is  no  Absolute  and  no  Relative,  no  Posi- 


482  INSIDE  AND   OUTSIDE  OF  BEING.  [Ch.  V. 

tive  and  no  lN"egative,  no  Masculine  and  no  Feminine,  no 
Duismal  and  no  Unismal,  in  the  Absolute  Degree  of  their 
Abstraction  from  each  other.  They  do  not  exist  even^  as 
Entities,  hut  only  as  Phases  or  Aspects  of  Existence, 
The  process  of  Abstraction  is  never  completed  by  any  mental 
analysis.  If  we  could  abstract  these  elements  completely,  so 
as  to  separate  them  from  all  connection  with  their  counter- 
parts, they  would  cease  to  exist  to  our  apprehension,  and 
become  equal  to  Zero.  TJie  true  practical  Absolute  is,  there- 
fore, Existence  itself  as  it  is,  in  the  Composity  of  all 
Principles,  in  their  Balanced  Vibration  and  harmonious  con- 
junction and  co-operation  with  each  other  (a.  5,  26,  t.  267). 

754.  The  Antithetical  Eeflexion  (t.  382)  and  Polar 
Antagonism  of  Prime  Elements  (t.  226)  becomes  thus  in 
one  of  the  branchings  of  these  Principles  by  itself  as  formula : 

The  Antithetical  Eeflexion  and  Polar  Antagonism  of 
Inherence  and  Appearance,  or  of  Entity  (or  Es- 
sential Character)  and  Function  (c.  5, 1. 136). 

This  repeats,  with  an  important  shade  of  difference.  The  Anti- 
thetical Reflexion  of  Form  and  Function  (t.  719). 

755.  By  this  new  formula  is  meant,  that  the  Inmost  or  Inher- 
ent Truth  of  a  Subject  is,  as  the  rule,  the  Opposite  of  the 
Ostensible  Truth  or  the  Truth  of  Appearance ;  as,  for  exam- 
ple, it  is  the  truth  of  Appearance  that  the  Earth  is  stationary 
relatively  to  the  Sun,  and  the  Sun  movable  and  moving  rela- 
tively to  the  Earth,  while  yet  the  Eecondite  Truth  of  the  sub- 
ject, only  revealed  to  the  reason  on  the  investigation  and 
comparison  of  obscure  indications  contradicting  the  primitive 
appearance,  and  by  Mature  Reflexion,  is  precisely  the  con- 
trary ;  namely,  that  the  Sun  is  stationary  relatively  to  the 
Earth,  and  the  Earth  movable  and  moving  relatively  to  it. 

756.  This  is  again  the  Intrinsic  Oppositeness.  of  Noumena 
and  Phenomena  ;  or  simply  of  the  Inside  and  the  Outside  of 
Being.   Let  us  apply  and  illustrate  the  Principle  in  so  elemen- 


Ch.  v.]  singlee^ess  and  plurality.  483 

tary  a  matter  of  Science  as  tlie  Difference  between  One  and 
Mai^y; — Singulism  and  Pluralism,  (specifically  Duism). 
c.  1,  2. 

757.  Singulism  and  Pluralism  are  a  more  vague  and  general 
kind  of  Ujn^ism  and  Duism  ;  so  that  what  is  now  to  be  said 
applies  equally  and  more  specifically  to  these  last  also.  Singu- 
lism, apparently  and  ostensibly,  and  hence  in  common  repute, 
relates  to  Unity  or  Oneness,  and  to  that  only  ;  but  inherently, 
— or  in  respect  to  the  origin  of  the  conception,  and  to  what  at 
all  times^  it  involves  as  the  foil  or  background  of  the  more 
conspicuous  aspect  of  the  Conception,  and  hence  of  the  Con- 
ception itself, — it  relates,  on  the  contrary,  to  Maisty  orto  Yari- 
ous  Oi^ES,  from  among  which  the  Particular  One  which  fixes 
the  attention  (and  which  is  called  Single)  is  segregated  or 
selected.  Hence  SinguU  in  Latin  means  Various  or  Several  ; 
that  is  to  say.  Different  or  Plural  Ones. 

758.  On  the  contrary.  Pluralism  is,  in  appearance,  or  osten- 
sibly. Many,  or  the  Spirit  of  Many  ;  but  in  essence,  the 
Central  Idea  of  Plurality  is  the  Unition  into  one  Sum  of 
many  Units,  so  that  here,  inversely,  this  Unition  or  Backlying 


Commentary ,  t.  756.  1.  The  Absolute  "  Monism"  of  Philosophy,  (Unism), 
is  the  Inexpugnable  Inherency  of  the  Unism  in  the  Duism,  and  of  the  Duism  in 
the  Unism, — as  the  Essence  and  Condition  Precedent  of  All  Being,  or  of  any 
Being.  Each  doctrine  taken  alone,  ("  Monism"  and  "  Dualism"),  and  deny- 
ing or  neglecting  the  opposite,  is  an  Aspect  of  the  Truth,  or  a  Half-Truth 
merely. 

2.  It  may  then  be  said  that  this  Compound  Doctrine  is  Duism,  or  a  Dual 
Doctrine,  by  reason  of  this  doubleness  of  aspects  or  sides.  Yea,  verily,  but  yet 
no  more  a  Duality  than  a  Monism,  (Gr.  monos^  single),  inasmuch  as  the  two  (or 
many)  Aspects  belong  to  the  one  Substance — which,  nevertheless,  is  no  sub- 
stance, except  as  through  these  Aspects,  which  Substance  is,  therefore,  itself  an 
Aspect  merely  of  the  unresolvable  Compound  Truth  of  All  Being.  The  Abso- 
lute Substance  is  not,  therefore,  an  Entity  separable  from  its  Phenomena  and 
Conditions ;  but  is  itself  an  Aspect  of  the  Composity  of  Being,  and  is  as  depend- 
ent upon  its  Properties  and  Conditions  as  are  the  Properties  and  Conditions 
dependent  upon  it.  The  mistake  of  Philosophy  is  the  putting  of  Aspects  into 
the  category  of  Entities,  that  is  to  say,  of  separate  or  separable  realities  (^t.  753). 


484  inheee:n'ce  and  appearance.  [Ch.  y. 

Unity  is  the  Soul  of  Pluralitj ;  and  hence  of  Duality,  the 
Simplest  form  of  Plurality.  Here,  again,  therefore,  is  the 
same  Antithesis  between  the  Inherence  and  the  Appearance. 
So,  also,  in  general.  Truth  is  not  Simple,  but  Complex  or  Com- 
pound ;  in  fact,  Bi-compound,  and  so  on,  to  higher  degrees 
of  Complexity. 

759.  Taking,  then,  the  Ii^heeettce,  (the  Intrinsic  or  Eecondite 
Truth),  as  the  Spirit  or  Soul  of  the  Idea,  and  the  Appeaeais^ce, 
(the  Mass  or  Body  of  the  Phenomena),  as  its  Material  Body, 
the  two  foUowiug  statements  will  be  readily  apprehended : 
1.  That  Material  or  Corporeal  Unity,  as  of  the  Single 
Unit  or  Object,  implies,  and  rests,  as  its  ground,  upon  a 
Spiritual  Variety  or  Difference  ;  and  that  the  Prime 
Instance  of  this  Spiritual  Variety  is  Relational  Separation 
from  other  Units  or  Objects  ;  and  thence,  derived,  an  achieved, 
or  completed  Individuality  of  each  Unit^  Atom,  Monad, 
Tiling,  World,  or  Individual ;  so  that  All  True  Corporate 
Organization  rests  upon  this  Basis  of  an  Ultimated  or 
Achieved  Indimduality  of  the  Parts  or  Members;  and,  2. 
That,  contrariwise,  the  Corporate  Variety — as  of  the  Several 
Units  in  the  Sum,  of  the  Several  Objects  in  a  Group,  or  of 
the  infinitely  numerous  Individuals  in  Society — implies,  and 
rests,  as  its  Ground,  upon  a  True  Spiritual  Unity  or  Co- 
ordination of  these  Parts  or  Members  of  the  Sum,  of  the 
Group,  or  of  Society  itself,  as  a  Whole,  or  of  any  smaller 
Consociation,  as  the  Family,  the  Sect,  or  the  Nation, 

760.  The  Spiritual  Unity  of  the  Parts  or  Minor  Wholes  in 
the  Collective  Unit  or  Major  Whole,  as  of  the  Limbs  or  Mem- 
bers of  the  Body  in  the  Main  Trunk,  or  of  the  Members  of 
Society  in  the  Body  of  Society,  in  Subordination  to  the  Social 
Pivot  or  Head,  is,  therefore,  synonymous  with  Convergent 
Individuality  ;  and,  contrariwise,  the  Constitution  of  the 
Individual  Parts  or  Members  into  the  most  perfect  Individual 
Separateness  compatible  with  the  possibility  of  their  remaining 
Parts  or  Members,  in  true  subordination  to  the  Head,  and  in 


Ch.  v.]  IOT)IVIDUALITY  AND  U^SITY.  485 

true  service  of  the  Main  Body  or  Trunk,  is  tlie  Legitimate 
Operation  of  Divergent  I^^dividuality  in  Society,  (t  47). 
"All  tilings,"  says  Swedenborg,  mystically,  "are  most  per- 
fect in  proportion  as  tliey  are  most  Distinctly  O/ie"— that  is 
to  say,  in  proportion  as  the  Parts  are  most  Completely  Dif- 
ferentiated according  to  Function,  and  yet  most  harmoniously 
and  completely  adjusted  to  each  other,  and  to  their  Pivot  or 
Centre  of  Organization,  in  the  Major  Wholeness  of  the  Total 
Organismus.  Tliis  is  also  the  "Infinite  Variety  in  Unity" 
of  Fourier,  as  the  Type  or  Norm  of  the  Constitution  of  all 
Things.  In  Schiller's  Letters,  the  Antithetical  Relation  of  the 
State  and  the  Individual  is  ably  discussed  in  this  sense.  The 
Individuality  of  Warren  means  indifferently  or  confusedly 
either  or  both  of  these  Varieties  of  the  Principle,  and  is  the 
Scientific  Exponent  of  all  Freedom.  It  is  a  magnificent  Gen- 
eralization, but  it  lacks  definiteness  in  Practical  Application, 
or  as  a  working  instrument  of  Politico-Ethical  Action  (above 
and  beyond  its  mere  basic  character),  until  the  distinctions, 
vi^hich  these  Antithetical  Designations  (Convergent  and  Diver- 
gent) introduce,  are  superadded  and  noted. 

761.  So  it  results  that  while  the  IndivAdual  Object  or  Per- 
son^ the  Individual  Member  of  Society^  for  instance^  is  a 
Type  of  Singleness,  of  Unity,  and  of  TJnism,  yet  that  the 
NuMEROUSii^Ess  OF  INDIVIDUALITIES  witMn  the  Unity  of  So- 
ciety is  the  DuiSMUS  of  Society  as  opposed  to,  or  contrasted 
with,  the  Ideal  and  Spiritual  Unity  of  Society,  as  the 
Unismus  thereof.  The  Resulting  Composity  of  these  two  is 
then  the  Trinismus.   (This  applies  to  Organized  Society). 

762.  It  is  the  Individual  (Member  or  Part)  which  alone 
manifests  a  Material  Body.  Society  appears  only  in  the  Per- 
sons of  its  Members.  The  Spiritual  Unity  is  unseen,  because 
it  is  Spiritual ;  in  the  sense  that  it  is  Sentimental  and  Ra- 
tional or  Ideal ;  although  it  may  be  represented  by  a  Material 
Pivot,  as  in  the  person  of  the  Monarch,  the  Priest,  the  Military 
Chief,  or  any  other  Leader  of  Organization  and  Movement. 


486  UNISM  OF  NATUEE  ;  DUISM  OF  SCIEIS^CE.  [Cn.  V, 

The   Contrasted  Oppositeness  in  question  reappears,  there- 
fore, as : 

The  Antithetical  Reflexion  of  Spieit  and  Mattee. 

763.  But  Spirit  and  Matter  are  Abstractions  until  they  are 
embodied  in  their  two  Worlds,  respectively.  The  same  Oppo- 
siteness of  Presentation  then  recurs  in  a  concrete  way ;  it  is 
expressed  in  the  Formula : 

The  Antithetical  Reflexion  of  the  Spieit- Woeld  and 
THE  Woeld  of  Mattee. 

764.  But  what  has  been  shown  and  inferred  is  still  not  the 
whole  of  the  Complexity  in  this  simplest  of  Domains,  the 
Relation  between  Singulism  and  Pluralism,  or  between  One 
and  Two.  Unity  or  Oneness  is  everywhere^  from  the  Primi- 
tiw  JJniversological  Point  of  mew,  the  Badge  of  Nature,  and 
Duality  or  Twoness  is  equally  the  Badge  of  Science  ;  while  yet, 
however,  Nature  coincides  with  Body,  and  so  with  Bodies  or 
Indimdualized  Real  Objects,  and  is  apparently,  therefore. 
Plural  and  Material ;  and  while  Science  coincides  with  the 
Unity  of  Law  underlying  the  Manifestation,  and  is  there- 
fore ostensibly  Singuloid  or  Unismal,  and  also  Spmtual  or 
Invisible.  These  seem  to  be  contradictory  appreciations  of 
the  Subject,  to  those  previously  stated,  and  so  in  a  sense  they 
are ;  buf  the  Solution  is  at  hand,  and  is  this :  Nature  does 
indeed  consist  of  Numerous  and  Real  Bodies  and  Phenomena 
of  Bodies,  and  is,  in  that  sense.  Multifarious  or  Plui'aloid ; 
but  these  Bodies  and  Phenomena  are,  as  first  ^presented,  con- 
fused or  indiscriminately  poured  together,  (Lat.  con,  with, 
and  fundo,  to  poue),  and  so  made  into  One  Undiscriminate 
Mass  (Unismal).  It  is  incipient  Science  which  then  comes  to 
the  rescue,  and  Differentiates,  Separates,  or  Dualizes  and  Dis- 
criminates, these  Confused  Objects  and  Phenomena.  The  first 
stage  of  Science  is  this  merely  distinct  Observation  which  with- 
draws the  Individual  Objects  and  Phenomena  from  their 
Undistinguished  Primitive  Unity.     So,  on  the  contrary,  Sci- 


Cil.  V.J  PEIMAEY  AI^D   SECOIN'DARY   APPEARANCE.  487 

ence  being  iiiherently  the  Unity  of  Law  is,  nevertheless,  func- 
tionally^ and  so  in  a  Secondary  Appearance,  Pluraloid.  From 
the  Higlier  or  Transcendental  TJnwersological  Point  of  Vieio, 
— ^that  of  Secondary  Appearance, — it  is  true,  then,  that  Nature 
is  Duismal,  and  Science  is  Unismal ;  but  ordinarily  we  speak 
from  the  lower  Understanding  of  the  Subject. 

765.  So  it  is  in  Primary  Appearance  that  Singulism  presents 
itself  as  Oxe  only ;  in  Secondary  Appearance  it  is  Plural 
{Singnli) ;  and  it  is  in  Primary  Appearance  that  Pluralism 
presents  itself  as  Plural  or  Diverse,  while  in  Secondary  Ap- 
pearance it  is,  from  the  Spiritual  Unity  of  the  Sum,  Collective 
or  Singuloid.  There  is  then  here  a  Compoui^d  TePwMi:n-al 
CoiS^VEESioi^  INTO  Opposites,  (t  84),  and  Convertible  Iden- 
tity (t.  89).  Secondary  Appearance  coincides  with  InTier- 
ence.  It  is  the  reverse  of  the  Picture,  still,  however,  ohserna- 
tionally  considered.  Appearance^  of  all  Grades^  has  still  to 
be  contrasted  with  Radical  Inherence  which  is  The  Law  of 
Being  revealed  by  TJltimate  Analysis ;  that  which  is  not 
Appearance  at  all,  except  to  the  Rational  Faculty  in  Man. 
The  Ostensible  Multifariousness  of  Nature  is  a  Secondary 
Appearance,  contrasted  with  the  Primitive  Confused  Unity 
of  Nature,  and  repeats,  or  echoes  to.  Science ;  hut  it  is  still 
not  Science  in  the  Higher  or  Transcendental  Sense  of  the 
Term,  until  the  Underlying  and  Inherent  Law  of  the 
Phenomena  is  discovered  and  demonstrated  to  the  Reason. 
This  last  is  the  Basis  of  the  Higher  Spiritual  Unity,  the  com- 
plete Consensus  Animorum, 

766.  It  is  because  Primitive  Appearance  is  related  to  Na- 
tural Unity,  and  Law,  or  the  Secondary  Aspect  of  Inherence, 
to  Spiritual  Unity ;  and  because,  by  Loyalty  to  the  Do- 
minant OF  the  Domain,  (t.  523),  Primism  Leads  or  Governs 
in  the  Naturismus,  and  Secondism  in  the  Scientismus,  that 
Intuition, which  cognizes  Primary  Natural  Appearance,  is  in  a 
Kind  of  Unity  with  Transcendental  Science,  or  the  last  word 
of  Scientific  discovery,  despite  their  Natural  Antithesis.     It  is 


488  TEMPOEAL  AKD  SPIRITUAL  GOVEENMENT.  [Ch.  V. 

again  this  harmony  which  opens  the  way  to  the  reconciliation 
of  all  extremes, 

767.  A  word  further  is  needed  of  explanation  in  regard  to 
the  two  Fundamental  Varieties  of  Inherence.  Primary  In- 
herence is  the  Unity  of  Individuals  in  the  Group  ;  and  in 
Absolute  Priority,  it  is  the  Union  of  the  Parts  and  Properties, 
(treated  herein  as  Subordinate  Units),  around  the  Centering 
Principle  or  Soul,  in  the  Constitution  of  the  Single  Unit,  Ob- 
ject, or  Individual.  The  Pivot  of  the  Group,  representing 
this  Inherence,  is  the  more  Immediate  and  Ostensible  Governor. 
It  is  allied  with  Comte's  idea  of  the  Temporal  Government. 
It  is  the  Over-Soul  of  the  Transcendental  Naturalist.  In  a  Uni- 
versal Sense  it  is  the  God  of  Arbitrismal  Theology  (t.  48, 198). 

768.  Secondary  Inherence  is  the  Unition,  hy  Identity  of 
Law,  of  Groups  into  Series  and  Systems  of  Groups ;  or  of 
Special  Domains  into  Domains-of-Comparison-between-Do- 
mains,  (Transcendental).  It  is  the  Abstract  Law  here  which 
functionates  predominantly,  instead  of  the  Personal  or  Object- 
like Pivot,  which  last  may  still  be  interposed,  however,  by 
Subdominance  or  in  a  Secondary  Sense.  The  Law  first,  and 
then  the  Subdominant  Pivot  under  the  Law,  (Personal  or  Ob- 
ject-like), is  then  the  less  obvious,  but  it  may  be  the  more  effec- 
tive Spiritual  Governor.  This  is  allied  with  Comte's  idea  of  a 
Sx)iritual  Government  for  Mankind,  based  on  Science.  It  is  that 
Inherent  Universality  of  Law  which  is  the  Key-Note  of  Science, 
and  of  Transcendental  Philosophy.  Theologically,  it  is  the 
Logos,  or  the  God-Conception  of  Pure  Kationalism. 

769.  The  Tertiary  Inherence  is  the  Composity  and  Kecon- 
ciliation  of  the  two  precedmg  varieties.  It  is  the  Integration 
of  the  Temporalities  and  the  Spiritualities  of  Being  and  of 
Society  by  virtue  of  a  higher  understanding  of  the  nature  of 
their  Relationship.  It  is  the  Pantarchal  Regime  in  Govern- 
ment ;  the  God-Conception  of  a  New  Catholicity  in  Theology 
and  Religion;  the  Reconciliative  Harmony,  in  fine,  in  aU 
things,  of  Opposite  Extremes. 


CHAPTER    VI 


Tfixt.  Form  resumed.  Symbolism  of,  in  Freemasonry,  490,  543.  Sex,  491.  E^-Strncture,  491-493, 
49T.  Globe,  Cube,  and  Egg,  493-495,  547,  518 .  567,  568 ;  575-578  :  683,  601,  616-618.  The  Grand 
Ball  or  Globe  of  Space;  The  Grand  Trail  or  Track  of  Time,  4'J6.  Identity  of  Figure  of  the  Ideal 
and  of  a  Real  World,  498,  499,  512,  514,  517.  Artistic  Modification,  496.  Typical  Repeoductiov 
OF  the  Suiwectivk  in  the  Objective  World,  498.  Science  of  the  Universe  how  possible,  499. 
Tri-dimensionality,  do.  General  Abstract  Discriminations  of  I'd rm,—Ana.lognea  of  Something  and 
Nothing:  Two  Positives  and  Two  Negatives,  500-502,  504,  507-509.  Feminismus  and  Masculis- 
mus  ;  The  World— Female  ;  Man— Male ;  The  Masses  Female,  Government  Male,  502,  503.  The  Uni- 
verse and  "The  Lord,"  do.  An  Octave  of  Octaves,  504.  Musical  Time,  Rhythm,  505.  Music  and 
Oral  Speech,  516.  A  new  Principle  in  Philosophy,  508.  Loyalty  to  the  Dominant  of  the  Do- 
main, 503,  Heavy  and  Light  Line  Form,  510, 518.  Point,  Line,  and  Angle,  510,  522.  Globe-Figure 
= Thing,  Atom,  Point,  Great  and  Small,  511,  514,  51T.  Globe,  in  outline,  a  Circle,  Type  of  Eternity, 
512,  513.  Centers,  Points,  Circles,  514.  Atom,  Monad,  Cell,  Human  Body,  Soul,  515,  516,  518,  519, 
530.  Human  Organisraus,  The  Universe,  517.  Identity  of  Type  in  Great  and  Small,  517.  Station 
and  Motion,  619,  520,  521.  Fractions,  Sections,  do.  Point,  Dot,  Individual  :  Unit ;  Plurality  and 
Society  =  Dots,  do.  Odd  and  Even  Numbers  and  Forms,  520,  528,  540,  541.  Cardinal  and  Ordinal, 
519,  521,  526,  537-539,  564^566. 

Addition,  Subtraction,  etc.,  521,  522,  545-^7.  Hinging,  522,  620.  Substance  and  Form  of  Form, 
522-524.  Zero  and  Nine.  624.  Schemes  of  Numeration,  525.  Integral  and  Fractional  Forms  and 
Numbers,  Objective  and  Subjective,  529.  Thought-line,  Number  Two,  Straightness,  530.  Point, 
Unity,  Reality,  531.  Punctative,  Authropoidule,  532.  Terminal  Conversion  of  Incipiency  and 
Finality,  532,  533.  Curve  (Round),  Straight,  Line  of  Beauty,  Nature,  Science,  Art,  534-536 ; 
Pathway,  Vertebral  Column,  53T-539,  621.  Ethics,  Sociology,  543.  Powers,  544,  549.  Elements  of 
Form,  Increasing  Complexity,  550-552.  Architecture,  Hierarchy,  Rank,  etc.,  553.  Unism,  Duism 
and  Trinism  of  Form,  554.    Curves  of  diflferent  Curvature,  555. 

Morphology  not  Univebsology,  556.  Millennial  Sociology,  556,  557.  Phrenology— Buchanan 
55S-^'>60  Universological,  561.  Line,  Sai'fa.ce,  and  Solid;  Length,  Breadth,  Thickth ;  Sacred  Num- 
bers,  Harmony,  New  Jerusalem,  562,  563,  566,  593-604,  503.  Causes,  Efficient  and  Final,  56T.  Man 
Form,  Family,  etc.,  569-573.  Physiology,  Sociology,  Pathology,  573.  Nuptial  Form,  576-579.  Big- 
endians  and  Little-endians,  577.  Cosmism,  Anthropism,  Nuptialism,  579-583.  Point,  Ontology,  Ma- 
thematics, Logic,  etc.,  584-586.  Minims  of  Form,  587,  583,  591.  Two  Grand  Orders  of  General- 
ization, 583-590.  Univf-rsology  defined,  690.  Straight,  Square,  and  Cube,  691-601.  Seriated 
Numbers,  602-604,  620,  621.  Principle  of  Abridgment,  604-608.  Trunk  and  Limbs,  Iland- 
Bones,  etc.,  604-616.  Typical  Number  64,  606  ;  Reduced  to  32,  607.  Typical  Plan,  Type  Forms, 
etc.,  604-619,  621.  Numbers,  resumed,  619.  Interior  and  Exterior  of  the  Unit,  620.  Head-fetus, 
Cephalization,  621,  622.  Decussation,  623.  Absolute  and  Relative  Form  ;  Morpbic  Composition ; 
Figure  Direction  and  Composition.  624.  Arto-Philosophy,  625,  626,— Comte.  The  Frothinghams, 
"  Vestiges  of  Civilization,"  James.  Blood,  Doherty,  Wilkinson,  Smith,  627-631. 

In  Conclusion,  Natural  and  LoqicM  Orders,  resumed  and  defined.  631.  Dai-win,  do.  Concilia- 
tion OF  Contraries  the  Universal  Type  of  Harmony.  632.  Baptist,  Quaker,  and  Atheist,  do. 
The  New  Catholicity.  THE  GRAND  RECONCILIATION,  632,  639.  Catholics,  Presbyterians, 
Methodists,  do.  TTie  Futtvre  of  Relifjion,  '' Infinite  Vanety  in  Unity'';  Love  from  Contrast  of 
Creeds;  Harmony  of  Affinitij,  and  Harmony  of  Contrast,  633,  635.    The  Largeness  and  Complex- 

39 


490  MOEPHOLOGY   C0:N-TINIJED.  [Cn.  VI. 

ity  of  The  Troth ;  Ulterior  Reconciliation  :  Plan  of  Planetary  Social  Evolution,  633,  634.  The  All- 
importance  of  true  Belief;  Error  of  Partialism,  do.  Contiictiiig  Aspects  of  Truth,  in  Moral  and 
Natural  World,  634,  635.  The  Creed  and  the  Religious  Character  of  the  Future — Devotion  to  All 
Teuth  lead  wuebe  it  may,  635.  The  Intellectual  Unitication  of  the  Race,  135,  136.  Immense 
Contraries,  Reconciliation  of,  637.  Is  there  any  Up  or  Down?  63S.  The  Adult  Age  of  Humanity,  do. 
Only  a  question  of  time,  do.  The  Finale,— whaX  will  have  happened,  639.  Leave-taking  by  the 
author,  639,  640. 

Tables.    No.  45,  p.  509. 

JAst  of  Diagrams.  Nos.  47,  48,  49,  Distribution  of  Egg-Shape,  pp.  492,  493.  No.  50,  Elaborated 
Nature,  Globe  and  Cube,  193.  No.  51,  Egg  resumed,  495.  No.  52,  do.,  497.  No.  53,  Circle  and 
Centre-Point,  513.  No.  54,  do.  elaborated,  515.  No.  55,  Dot  and  Point,  516.  No.  56,  do.  elaborated 
as  Cell,  do.  No.  57,  Odd  and  Even  Form  ;  Punctate  and  Liniate,  520.  No.  58,  Punctate,  Liniate,  and 
Linia-punctate  do.,  524.  No,  59,  Morphic  Analogues  of  Numerical  Seriation,  527.  No.  60,  Anthropoi- 
dule,  Primitive  Trace,  etc.,  532.  No.  61,  Elementary  Lines,  Curve,  Straight,  Line  of  Beauty,  534. 
No.  62,  Cardinal  and  Ordinal  Form  in  Human  Figure,  538,  No.  63,  Cardinality,  Ordinality,  539. 
No.  64,  Odd  and  Even  Form,  House-Type,  541.  No.  65,  Addition  and  Subtraction,  545.  No.  66, 
Numei-ical  and  Morphological  Squares,  546.  No.  67,  Three  Powers  of  Form,  548,  No.  68,  Point- 
Line,  Surface  and  Solidity,  549.  No.  69,  The  same  elaborated,  551.  No.  TO,  Curve  of  the  Horse's 
figure,  555.  No.  71,  Vertebral  Series,  564.  No.  72,  do.  elaborated,  566.  No.  73,  Family  Group,  etc, 
569.  No.  74,  Male  and  Female  Figure  from  Egg-Shapes,  577.  No.  75,  Mathematics  and  Logic,  illus- 
trated, 585.  No.  76,  Caryatides,  506.  No.  77,  Segmentation  of  the  Cube,  600.  No.  78,  Musical  Gamut, 
602.  No.  79,  The  4-quartering  of  the  body,  605.  No.  80,  Typical  Plan  of  Skeleton  of  the  Hand,  606. 
No.  81,  Troop  of  Series  and  Individual,  Head-fetus,  621. 

Conttnentarj/ .  Geometrical  Form  Scientic— the  Measurer;  Spirit  of  do.,  501.  Women  as  Sov- 
ereigns, 503.  The  term  Thickth  defended,  512.  Proper  Basis  of  Numeration — Comte,  Mill,  Clancy, 
Harland— Mathematical  results  promised  from  Universology,  525-6.  Graded  Development  of  the 
Hogarthian  Principle  of  Beauty,  534.  Universality  of  Anthropomorphology,  538-9.  Sacred  Num- 
bers, 8,  7, 12,  especially,  541-546.  Symbolism  of  Forms  or  Shapings,  551-2.  Government  as  the 
Highest  of  the  Arts,  Schiller,  Lycurgus,  579-80.  Sciences  which  pertain  to  Man,  Comte,  Leiber,  581. 
Cuboid  Point,  588.  Confucius  cited,  do.  Observational  and  Analytical  Geneealizations  ;  In- 
duction, Deduction;  Analysis,  Synthesis;  Necessary  and  Universal  Truths;  The  Two  Orders; 
Buckle's  definitions;  his  wail  over  failure  t  a  true  solution  will  neither  fail  nor  be  delayed:  Con- 
fucius cited  again,  590-601.  Darwinian  Theory  stated,  criticised,  613-14.  Analogical  Philosophy — 
George  Field,  629-30.  Logical  Order,  Logicismal  Regime,  etc.,  636.  Man  and  Woman  compared  in 
respect  to  do.,  637. 

Annotation.  Poetical  citation— Spenser,  547.  Do.,  Herbert,  575.  Mill  on  Comte,  commented  on; 
Lewes  cited  ;  claims  of  Comte  for  Positivism,  and  of  Noyes  for  Christianity  contrasted  :  Universology 
again  stated — here 'on  the  side  of  the  Theologians,  Intuitionists  and  Idealists;  Integralism.  what; 
681-587.    Cephalization— Dana,  622. 


770.  We  resume  in  tlie  present  Chapter  tlie  consideration 
of  Form  ;  ascending  merely  to  higher  and  more  concrete  Elab- 
orations of  the  Symbolism  of  the  Subject.  The  Symbolism  of 
Form,  intuitionally  prevised,  has  been  the  special  Depository 
of  the  Institution  of  Free  Masonry.  Intellectually  discovered, 
it  is  tlie  Science  of  Universal  Morphology,  and  tlie  Central 
Domain  of  Scientific  Anaiogy  (t.  905). 

771.  Number,  as  representative  of  Entity  or  Thing,  is  Na- 
turoid  or  Philosophoid.    Form,  which  furnishes  the  Eule  and 


Ch.  viJ  sex  ;  EGG  ;  substance  ok  matter.  491 

the  Square,  is  Scientoid  or  Echosoplioid.  As  compared  with 
each  other,  !N umber,  as  representative  of  Substance,  is  Femi- 
noid,  and  Form  is  Masculoid. 

772.  To  gain  a  farther  entrance  into  this  new  Domain  of 
Tliought,  let  us  recur  to  the  question  of  Sex.  This  great  dis- 
crimination really  permeates  all  Being.  It  is  recognized  by 
the  Scientific  World,  in  a  glimmering  and  indeterminate  man- 
ner, lower  down  than  the  Vegetable  ;  quite  distinctly  in  the 
Vegetable  Kingdom  ;  but  most  clearly  among  Animals ;  and 
in  the  full  richness  of  its  Material  and  Spiritual  Significance, 
only  as  between  Man  and  Woman. 

773.  Every  animal,  or,  at  most,  with  the  minimum  of  excep- 
tion, originates  from  an  Egg.  '''Omne  mvum  ex  ovo^^  (Every 
Living  Thing  comes  from  an  Egg).  The  Egg,  in  the  midst  of 
an  infinite  variety,  has  yet  one  general  characteristic  or  typical 
shape — that  which  is  indicated  by  the  word  Oval  (Lat.  ovum^ 
plur.  ova,  an  egg,  eggs).  The  egg  of  the  turtle  is  virtually 
round  or  globose ;  that  of  some  birds  but  little  removed  from 
that  type ;  that  of  other  birds  more  elongated  or  distinctly 
Oval.  The  Egg  of  the  common  domestic  hen  may  be  taken  as 
the  standard  shape  of  an  Egg,  as  that  with  which  man  is  most 
familiar,  and  to  which  his  thoughts  of  an  Egg  ordinarily  recur. 

774.  The  Egg  everywhere  originates  with,  and  is  character- 
istic of,  the  Female  Animal.  It  repeats  the  Seed  of  the  Vege- 
table and  the  Atom  of  the  Mineral.  It  is  the  Epitome  of  the 
Female,  and  of  Substance  or  Matter.  It  is  therefore  Na- 
turoid  and  Philosophoid.  It  is  the  StoreJiouse  of  the  Mate- 
rials of  all  Future  Constructions  unimpregnated  (at  first)  by 
the  Spiritual  or  Formative  influence  of  the  Male  Principle — 
that  which  is  subsequently  to  introduce  specific  Limitations 
or  Featuring  among  these  primitive  Materials  (Practical 
Creation),  The  Contents  of  the  Egg  are  the  Posita-Negative 
Mass  (receptive  of  the  Creative  Act).  Tlie  Yolk  is  the  Posi- 
tive, and  the  White  the  Negative  Content.  In  the  Human 
Female  the  Eggs  are  very  small.     They  are  called  Ova,  and 


492 


ELEMENTS   OF  THE  TYPICAL  EGG. 


[Cii.  VI. 


the  Sacs  or  Organs  that  contain   them,  are  called  Ovaries 
(c.  1-44,  t.  136;  t.  553,  000). 

775.  It  is  then,  and  for  these  reasons,  the  Outline  and  Mid- 
line of  the  Typical  JEgg,  that  of  the  Hen,  with  which  we  are 
now  concerned,  as  illustrative  in  this  more  Concrete  Depart- 
ment of  Form  of  the  most  important  Principles,  the  Prima 
Capita  or  First  Heads  of  Being.  The  Domain  itself  is  Femi- 
noid.  Form  which  is  a  Masculoid  Element  is  herein  present, 
therefore,  only  in  a  Subdominant  or  Obscure  way,  which  it 
requires  the  keenest  observation  rightly  to  analyze  into  its 
component  elements.  The  following  Diagram  exhibits  the 
Egg  in  its  Ideal  Mathematical  Constitution  in  respect  to  its 
Outline,  and  to  the  Interior  General  Plan  of  its  Construction 
or  General  Form,  a  little  more  fully  (Dia.  No.  28,  t.  596)  : 

Diagram.      No.     "^rT". 


776.  This  Diagram  then  dissolves  by  Morphic  Analysis  into 
the  Three  Elementary  Shapes  or  Head  Forms,  exhibited  in 
the  following  Diagram : 


Diagram.     ]Sr  o .     48 


1.  General  Outline, 
Naturoid. 


2.  Exact  Segmentation. 
Scientoid. 


3.  Pla^mal  and  Complete 
Form.   Artoid. 


/ 


Ch.  VI.] 


HEAD-TYPES   OF   ELABORISMUS. 


493 


I 


777.  Of  the  first  of  these  Varieties  of  (Concrete)  Elementary 
Form — the  General  Outline  allied  with  Nature — there  is  an 
important  Subdivision,  as  shown  below.  The  Roundness  is 
disengaged  from  the  Moulding  or  Art-Line  of  Compromise 
which  encompasses  the  Egg-Figure  (t.  775). 


Diagram.     !N"  o 


1.  Planetary, 


2.  OrUtal. 


778.  The  Globe,  freed,  as  in  the  last  preceding  Diagram, 
from  every  appendage, — but  there  represented  superficially, 
or  in  Outline,  by  a  Circle, — and  the  Cube,  taken  from  the 
Interior  of  the  preceding  Diagram,  (No.  48),  are  the  two  Grand 
Symbolic  Head-Types  of  all  Elaborate  Form : — ^the  Former 
Unismal  and  Naturoid ;  the  Latter  Duismal  and  Scientoid. 
They  are  brought  prominently  together  for  comparative  in- 
spection in  the  following  Diagram : 

IDiagrara    "No,    5  O, 

Type  of  Unity— Unismal ;  Naturoid.       Type  of  Exactitude— Duismal ;  Scientoid. 
Symbol  of  Elaborated  Nature.  Symbol  of  Elaborated  Science. 


494  SEGMENTATION   OF  THE  GLOBE.  [Ch.  VL 

779.  The  Generation  of  the  Culbe  from  the  Globe,  and  the 
subsequent  interblepding  of  these  Two  Forms  in  the  Form  of 
the  Egg,  are  rationally  accounted  for,  as  follows  : 

Let  a  Globe  he  cut  through  the  Centre  hy  three  Planes 
at  right  angles  with  each  other.  This  is  the  Simplest  or  most 
Elementary  Complete  Segmentation  of  the  Globe.  This  ad- 
justment of  the  planes  is  demanded  by  the  operation  of  a 
Principle  heretofore  introduced  and  formulized ;  namely, 
Tendency  to  Equation  (t.  535). 

780.  The  resulting  figures  from  this  Segmentation  are  Eight 
Incipient  Cuhes^  each  having  a  Solid  Angle  at  the  Cen- 
tre OF  the  Globe. 

781.  By  the  Incipiency  of  these  Cubes  is  meant  that,  in 
consequence  of  the  roundness  of  the  Surface  of  the  Globe,,  the 
radical  Straightness^  Squareness^  and  Equality^  which  are 
impressed  upon  the  Inner  Liaes  and  Surfaces  of  the  Eight 
Segments  are  not  actually  carried  out  on  the  obverse  side  of 
the  Segments^  which,  with  each  of  them,  is  a  Portion  of  the 
Surface  of  the  Globe.  The  completion  of  each  Cube  may  be 
effected  ideally,  or  by  inference,  as  iudicated  by  the  dotted 
lines  in  the  Diagram  below ;  and  the  doing  of  this  is  a  natural 
tendency  called  up  and  justified  by  the  principle  above  men- 
tioned,— that  of  Tendency  to  Equation. 

782.  Two  only  of  the  dividing  Planes  can  be  conveniently 
indicated  on  paper  by  Diametrical  Lines  or  Axes  (Diami- 
trits).  The  Third,  lying  on,  or  parallel  to,  the  level  face  of 
the  sheet  or  page,  must  be  imagined. 

783.  Of  the  Eight  Cubes  thus  begotten  of  this  Elementary 
Segmentation  of  the  Globe-Figure,  any  one  may  be  selected 
and  made  typical,  to  enter  by  blending- with-the-primitive- 
globe-figure,  into  the  composition  of  the  Ovoid;  while,  in 
compensation,  and  for  other  uses  too  recondite  for  our  present 
purpose,  the  Seven  are  chosen,  and  the  one  is  rejected. 

784.  It  is  by  then  casting  a  Modulating  Line  of  Compro- 
mise or  General  Conformity,  (Plastic,  Artistic},  around  both 


Ch.  VL] 


ELABOEISMAL  UJS^IVEESALS. 


495 


tlie  Globe  and  the  Selected  and  Included  Cube,  that  the  Trinis- 
mal  Interblending  of  the  two  in  a  higher  form  is  exhibited, 
and  the  Egg-Form  revealed  as  the  type  of  that  Trinism.  The 
Principle  of  Aetistic  Modificatiojs^  (t.  515)  is  involved  in 
these  changes.  With  the  preceding  explanations  the  follow- 
ing Diagram,  pre-eminent  among  the  illustrative  diagrams  of 
Universology,  will  be  readily  intelligible  : 

33iagram.No.    SI, 


785.  In  accordance  with  the  indications  of  Analogy  now 
established,  it  will  be  made  gradually  to  appear  that  the 
whole  Domain  of  Philosophy  is  subdivided  into  Departments 
which  correspond  with^  and  are  exactly  symbolized  hy,  the 
different  aspects  of  the  form  of  the  Egg.  The  Egg  being  the  Em- 
bryonism  or  First-Principle-Domain  within  the  Feminismus ; 
Feminism  being  Naturism,  and  Naturism,  Philosophism.  In 
other  words,  the  forms  so  embodied  in  the  Egg  are  the  Univer- 
sals  of  Elaborated  Form  ;  and  Philosophy  deals  with  First  Prin- 
ciples of  the  kind,  which  are  Universals  in  a  sense  analogous 
with  the  Elaborate ;  The  Absolute,  the  Domain  par  excellence  of 
Philosophy,  being  an  Abstract  of  Keal  Being^  as  the  Relative, 


496    .  GLOBOSITY   OF  THE  UJ!^IVERSE.  [Ch,  VI 

the  Domain  of  Echosophy,  is  so  of  Ideal  Relations,  More 
directly,  however,  tlie  Varieties  of  Egg-Form  relate  to  tlie  Eeal 
Universe  as  sucli,  and  to  what  may  be  called  the  Natural  His- 
tory and  Natural  Science  of  the  Universe  at  large. 

786.  The  Principle  by  which  the  sharp  differences  of  Primi- 
tive Plans  and  Discriminations  are  compromised  and  blended 
and  toned  down,  in  the  ultimate  finish  and  perfection  of  things, 
— as,  for  example,  by  the  enclosing  Outline  of  the  Egg,  unit- 
ing and  blending  the  Globe  with  the  Cube, — is,  as  just  stated, 
(t  784),  Artistic  Modification. 

787.  The  reader  is  already  partially  familiarized  with  the 
assumption  of  a  Globe,  Ball,  or  Planetary  Body,  as  the  Type 
of  the  Natural  Universe  in  Space.  This  idea  must  now  be 
expanded,  and  somewhat  more  fully  justified,  as  well  as  the 
related  idea  of  the  Orbital  Track,  or  Tail,  or  Trail,  of  the 
Planet,  as  the  Analogue  of  the  Procedure  of  the  Universe  of 
Affairs  in  Time,  or  as  the  Order  of  Providence,  or  the  On- 
Going  of  Events  (Dia.  No.  45,  t.  670). 

788.  The  Universe  conceived  of  as  stationary,  or  in  a  state 
of  rest,  fills  a  given  Space,  which  Given  Space  has  assigned 
to  it,  hy  a  necessary  Law  of  Thought,  a  certain  definite 
Form, — that  of  a  Sphere  or  Glohe.  Conceived  as  undergoing 
successive  changes  of  State,  this  Grand  Universal  Globe  of 
Space  seems,  at  each  new  Period  or  Instant  of  Time,  to  occupy 
a  different  Position  (within,  as  it  were,  notwithstanding  this 
Paradox,  a  still  larger  Extension  of  Space) ;  to  have  pro- 
gressed, in  other  words,  along  a  pathway  of  development ;  and 
to  have  taken  successive  steps  also  through  another  species  of 
Negative  Medium,  which  we  call  Duration  or  Time.  Hence 
it  is  that  Space  corresponds  with  Station  or  Rest,  and  Time 
with  Motion  or  Progression  (Table  10,  t.  144,  t.  220,  672). 

789.  Let  any  one  attempt  to  think  of  the  Universe  at  Large 
as  to  its  Material  Extension  in  Space,  and  if  he  posit  his 
own  mind  centrally,  as  an  absteact  Potency  of  thinking 
with  equal  facility  in  all  direction^  the  Universe  will  neces- 


^^-  ^'^  ]  OVALITY  OF  THE  UNIVERSE.  4C7 

SAEiLY  assume  in  his  thought  the  Form  of  a  Globe,  of  a]}- 
parently  infinite  dimensions ;  for  since  his  imagination 
will  go  outward  in  every  direction,  and  since  there  is  nothing 
to  prompt  it  to  go  farther  in  any  one  direction  than  in  all 
other  directions,  it  follows  that,  at  whatsoever  distance  the 
Imagination  may  rest,  and  give  over  the  hopeless  effort  to 
grasp  the  Infinite  of  Extension,  it  will  rest  at  the  same 

DiSTAlSrCE  OUTWARD,    UPON  EACH  OF  THE  DIVERGING  RaDII  ; 

hence,  the  resulting  figure  can  le  nothing  else  hut  an  exact 
Glohe, 

790.  But  concretely,  the  Observer,  wMle  positioned  at  the 
Centre  of  this  Globe-like  Universe,  is  also  positioned  precisely 
at  the  inner  Angle  of  each  of  the  Eight  Cubes  into  which  the 
three  Elementary  Planes  of  Existence  segmentize  this  H^ge 
Globe  (t.  780) ;  and  as  the  actual  powers  of  the  Obseirer  are  so 
limited  as  to  compel  him  to  think  in  some  single  direction  ont- 
ward,  in  preponderance  over  other  directions,  he  most  naturally 
looks  or  thinks  diagonally  through  some  one  of  these  Cubes, 
and  the  resulting  figure  is  then,  by  Artistic  Modification, 
the  Egg  Form,  interblending  the  Globose  Figure  rendered  by 
the  abstract  Conception  previously  stated.  God  only  is  sym- 
bolized by  a  single  All- Seeing  Eye,  and  is  the  only  Being 
with  whom,  therefore,  the  Globe  or  Circle  is  the  Typical  Form 
of  Perfection.  The  following  Diagram  will  add  to,  and  com- 
plete, the  illustration : 

X>  i  a  £  r  a  m    I^o  .    5  2m 


498  SUBJECT  EEFLECTED  IN  OBJECT.  [Cn.  VI 

791.  It  is  thus  that  the  Conception  of  the  Static  Universe  in 
Space, — and,  in  miniature,  and  as  typical  of  it,  that  of  the 
single  Planet  with  its  Centered  Inhabitant  and  Observer, — as  a 
Ground  of  Being,  is  Typical  of  the  combination  of  the  Head- 
Forms,  (the  Globe  and  the  Cube  in  the  Egg) ;  and  typical,  by  an- 
other Analogy,  of  the  Head-Peinciples  of  all  Being.  These,  by 
re-inversion  from  the  Logical  to  the  Natural  Order,  would  be 
more  properly  denominated  the  Ground-¥oim^  and  Ground- 
Principles  of  Things.  In  German,  Grund-satze,  Geound  Sets  or 
Settings,  or  Positings,  is  the  word  which  signifies  Principles. 

792.  TIte  Student,  beginning  to  tJiinlc  upon  so  "cast  a  sub- 
ject as  the  Science  of  the  Uniwrse,  cannot  hut  he  strucJc  hy 
the  circumstance  of  an  exact  conformity  in  shape  or  figure 
between  the  great  planetary  bodies — Suns,  Planets,  and  Stars, 
each  of  which,  as  well  as  the  Universe  at  Large,  is  called  a 
World — and  the  ideal  conception  of  the  shape  or  figure  of  the 
WHOLE  Universe  or  World  of  Matter  and  Space  as  it  rests,  hy 
a  Necessaey  Law  of  Thought,  in  his  own  imagination. 

793.  This  conformity  of  shape  between  a  Pure  Abstract 
Ideal, — a  Metaphysical  Conception  of  the  Universe  imposed  on 
the  Mind  hy  the  Logic  of  its  own  Operations, — and  that  of  a 
Heal  Concrete  Thing,  also  a  limited  World  of  Matter,  results 
from,  and  illustrates,  a  Fundamental  Principle  of  Universol- 
ogy,  which  may  now  be  formulized  in  these  words : 

The  Typical  Repeoductiois-  of  the  Subjective  iit  the 
Objective  Woeld. 

794.  By  this  is  meant  that  Nature,  or  the  Eeal  World,  is, 
so  to  speak,  built  up  on  the  plan  of  repeating  in  the  real 
form, — that  is  to  say,  in  some  Positive  Creation,  some 
Actual  Thing,  or  some  Department  of  the  Concrete  Universe, — 
each  primitive  Metaphysical  Element,  and  each  Operation 
of  the  Necessaey  Laws  of  Thought,  so  that  every  Object 
in  Nature  becomes  the  Reflect  and  Type,  or  Counteepaet, 
of  some  Phenomenon  of  Conception  in  the  Mijs^d. 


Ch.  VI.]  CONGEUITY  OF  MATTER  AIs^D   LAW.  499 

795.  It  is  in  accordance  witli  this  Principle, — The  Typical 
Repeoductioi^  of  the  Subjective  in  the  Objective 
World, — that  the  Planet,  or  other  Celestial  Body,  repeats,  in 
its  conformation,  the  Ideal  of  the  Entire  Universe  of  Matter 
and  Space ;  and  from  the  operation  of  this  Law  we  may 
infer  inversely,  that  the  Totals  Heal  Universe  of  Matter  and 
Space — if  limits  be  assigned  to  it  at  all— is  Globular  in  form. 
It  is  in  accordance  with  the  same  principle,  and  is  another 
illustration  of  its  operation,  that  Matter  repeats,  in  a  real  con- 
ci^ete  loay^  the  Prime  Metaphysical  Element,  Something ;  and 
that  Space  repeats  the  Antipodal  Element,  Nothing. 

796.  From  this  we  may  also  authorize  the  expectation,  which 
will  be  verified  as  we  proceed,  that  all  the  other  Prime  Ele- 
ments of  Being : — Motion  and  Station,  Matter  and  Mind,  Sub- 
stance and  Limitation,  and  the  Combinations  of  these,  and  all 
their  relations  as  Aspects  of  Being — will  haw  special  depart- 
ments of  the  Real  or  Concrete  Universe^  corresponding  with, 
or  analogous  with,  themselves, 

797.  This  Echo  or  Repetitive  Relation  between  the  Abstract 
and  the  Concrete,  between  the  Metaphysical  and  the  Physical, 
between  Mind  and  Matter,  is  what  renders  a  Science  of  the 
Universe  possible.  It  lies  at  the  foundation  of  the  Unity  of 
System  in  Nature  or  the  Universe,  and  of  that  Grand  Scheme 
of  Correspondences  or  Universal  Analogy  in  all  Spheres  of 
Being,  which  has,  in  all  time,  been  dreamed  of,  and  assumed, 
by  the  Poets,  and  suspected  by  all  the  great  ThinTcers,  but 
which  is  now  for  the  first  time  discovered  as  Sciejs-ce, 
and  being  specifically  demonstrated.  "The  congruities  of 
Material  Forms  to  the  Laws  of  the  Soul  are  divine  allure- 
ments, "(—Swinton)  ;  but  hitherto  these  congruities  have  been 
intuited,  merely,  and  never  scientifically  proven  to  exist. 

798.  But  while  the  Globe,  the  Cube,  and  the  Solid  Ovoid, 
with  a  definite  Solidity  given  them  by  their  Tri-Dimensional- 
ity,  are  the  First  Heads  of  Form  in  the  Concrete  Aspect  of  the 
Subject  in  which  we  are  now  considering  them,  there  remain 


500  PUEE  OR  VACUAL,   AND  PLE]^AL,   FOEM.  [Ch.  VI. 

some  other  Discriminations,  of  a  purely  Abstract  Order,  wMcli 
should  still  precede  and  take  rank  above  them  ;  Discrimina- 
tions which  lie,  indeed,  at  the  Opposite  or  Occult  End  of  the 
long  line  of  Morphic  Development. 

799.  To  these  New  Abstract  Discriminations  I  shall,  for  a 
moment,  direct  the  thoughts  of  the  reader.  From  them  we 
shall  then  return  gradually  to  those  Concrete  or  Elaborate 
Yiews  of  Form  with  which  we  have  been  dealing  hitherto  in 
the  present  Chapter. 

800.  In  this  regressive  search  after  the  most  general  Ab- 
stract Discriminations  of  Form,  let  us  attend  more  carefully 
to  that  one  among  them  which  repeats  the  Something  and  the 
Nothing ;  or  the  1  =  All  and  Zero  (0) ;  or  Matter  as  the  Con- 
tent of  Space,  and  Space  as  the  Continent  of  Matter, — ^the 
Negative  or  Yacual  Hemisphere  or  Factor  of  Substance. 

801.  This  Discrimination  we  find,  1.  In  that  Variety  of  Form 
which  is  infilled  with  a  Plenum  or  Content; — ^Form  as  the 
Outline  of  some  Actual  Siibstance  ; — ^for  tTie  Analogue  of  the 
Something  ;  and,  2.  Pure  Form,  or  that  which  is  vacant  of 
any  actual  content, — an  Outline  made  in  Pure  Space  by  the 
imagination, — as  the  Analogue  of  the  Nothing  (and  of  its  Ana- 
logues, among  which  is  Space  itself  as  the  Negative  Counter- 
part of  Positive  Substance),  (t.  550,  573,  574). 

802.  But  it  is  very  important  here  to  observe  that  by  a  De- 
cussation or  Teeminal  Coi^veesion  into  Opposites,  like 
the  changing  of  position  by  the  partners  in  a  dance, — Pure 
Form,  which  is  thus  repetitively  the  Analogue  of  the  Substan- 
cive  Nothing,  (Non-Substance),  and  which  is  itself,  from  the 
Substancive  point  of  mew,  a  meee  Nothing,  is,  nevertheless, 
the  Morphic  Something;  that  is  to  say,  it  is  the  Positive 
Department,  Factor,  Element,  or  Principle,  of  the  Domain  of 
Form  in  the  Pure  Abstractness  of  that  term  ;  and,  on  the  con- 
trary, Plenal  Form— that  which  conforms  to  an  actual 
Content,  as  Planet-form,  Tree-form,  Human-form,  etc.,  and 
which  is  therefore  governed  in  its  features  by  this  actuality — 


Ch.  VI.]  BI-COMPOUXD  POSITA-T^EGATISM.  501 

is  the  Negatwe  Department  or  Principle  of  Foem  properly  so 
called.  This  hecomes  obvious  if  we  reflect  that  Pure  or  Sci- 
entic  Form  is  predominantly  Geometrical  Form ;  and  that 
Geometrical  Form  is  that  which  is  governing  in  the  Total 
Morphic  Domain ;  and  that  consequently  Plenal,  which  is  at 
the  same  time  Natural  Form,  is  subordinate,  less  important, 
or  Negatoid,  in  this  Domain,  c.  1.  In  other  words  ;  TJiere  are 
Two  Positives  and  Two  Negatives  in  all  the  Universal 
and  Particular  Distributions  of  Being,  This  Fundamental 
Discrimination  is  then  Fourfold,  not  Twofold  merely ;  Bi- 
Compound,  and  not  merely  Compound  ;  again,  these  two  Sets 
of  terms,  with  what  they  signify,  2iTQ  Antithetically  related 
to  each  other;  whatsoever  is  Raturo-Positive  is  Sciento- 
Negative^  and  vice  versa.  This  Complexity  is  strikingly 
illustrated  in  the  relationship  between  Galvanic  Electricity 
and  Chemistry.  The  Electro-Po5?*^/?)6  Pole  of  the  Battery 
is  allied  with  the  YX^oXYO-Negative  Chemical  Substance, 
and  the  YAQQ^iTO-Negative  Pole  with  the  Electro-P<95^- 
ti'De  Substance.  The  Electeical  Polaeity  is  Scie:n'tic 
or  Masculoid  ;  and  Mateeial  Substaitce,  the  Domain  or 
Subject-Matter  of  Chemistry^  is  Natueic  or  Feminoid. 
It  is  obvious,  therefore,  how  futile  and  deceptive  is  the  mere 
distinction  into  Positive  and  Negative,  for  any  purpose 


Commentary,  f.  802.  1.  Geometrical  Form,  (t.  600),  here  assumed  by 
Science  to  represent  all  Pure  Form,  is  Scientic  or  Scientoid  Form,  and  from  its 
exactitude  is  first  the  actual,  and  then  the  symbolic  Measurer  of  all  other  Kinds 
of  Form.  Plenal  Form  is  Naturic  or  Naturoid,  and  is  that  which  is  observed,  as 
actually  existent  in  Nature,  by  the  Artist.  Merely  to  copy  this  Naturoid  Form 
from  Nature  is,  however,  the  very  lowest  style  of  Art.  It  is  when  Geometrical 
Form  (as  in  Architectural  and  Mechanical  Drawing)  or  the  Spirit  of  that  Fonn, 
as  the  ideal  lines  of  beauty  seen  in  the  imagination  of  the  real  artist,  and  ex- 
pressed in  free  hand  drawing,  are  posited  as  basis  beneath  the  actual  forms 
seen  in  Nature,  that  we  arise  to  the  Artoid  Expression  of  Form.  When  the 
drawing  is  actually  Geometrical,  it  is,  from  the  artistic  point  of  view,  lower 
in  rank.  On  the  contrary,  from  the  scientific  point  of  view,  it  is  then  highest 
in  rank,  as  more  truly  adjusted  and  adjusting. 


502  MATTER  +  MIND  ;   MIND  -f-  MATTER.  [Ch.  VI. 

of  exhaustive  PMosopMcal  reasoning,  until  it  first  "be  known 
whether  we  are  speaking  from  the  IN'atural,  (that  is  the  Philo- 
sophical), Standpoint ;  or,  inversely,  and  reflectively,  from  the 
Standpoint  of  Objective  Science. 

803.  But  we  are  not  at  the  end,  yet,  of  this  Complexity. 
More  closely  considered,  we  perceive  that  both  the  Electricity 
and  the  Chemistry  are  within  tlie  Domain  of  Matter,  as  con- 
trasted with  the  Domain  of  Mind  ;  and  it  is  Matter,  or  the 
Mater iismus,  {with  its  Subdomlnance  of  Mind  as  the  Im- 
manent JS'on- Explicated  Reason  lying  hid  in  the  Nature  of 
Things\  which  is  the  True  Feminismus,  in  the  Total  Universe 
of  Being  ;  while  it  is  Mind  explicitly  Evolved  into  Self- 
Consciousness  AND  Virile  Power,  ((mith  its  Subdominance 
of  Ether ial  and  Material  Envelopment),  which  is  the  True 
Masculismus  in  the  Same  Total  Universe.  In  other  words. 
The  World  is  Feminine,  and  Man  is  Masculine,  in  the  Grand 
Cosmical  Marriage  of  Being  (t.  1).  Tlie  World,  as  Universal 
Cosmos,  contrasted  with  Man,  (the  Entire  Race),  is  then  re- 
peated in  a  finer  Involution  of  Analogy,  (t  101),  wholly  within 
the  Human  Eace,  by  ''The  Masses  of  Mankind,"  ''the 
Common  Herd,"  (Materialistic),  as  against  "the  Men  of 
Mind,"  "the  Elite  of  Humanity,"  the  True  Governors  of  the 
Eace,  (Idealistic,  Transcendental).  The  Mass  of  the  People, 
or  in  short,  the  People,  is,  in  other  words,  Feminoid,  and  the 
Government  Masculoid.  The  Government,  then,  in  turn, 
pivots  upon  the  Single  Individual  who  is  the  Head  of  it,  as 
Monarch,  President,  or  Chief ;  and  it  is  He  who  is  symbol- 
ically Masculine,  or  the  Lord,  as  contrasted  with  the  Whole 
Mass  of  his  Subjects,  (Lat.  sub,  under,  and  Jectus,  thrown). 
Such  a  Personal  Pivot  of  the  AVhole  Eational  Universe  with 
his  and  its  Footstool  in  the  Material  Cosmos,  and  whether  as 
a  Eeal  or  as  a  purely  Ideal  Being,  is  God  or  "The  Lord,"  of 
Theology.  The  Elite  of  Humanity  in  the  same  Theological 
sense,  but  now  in  the  Suhject-relatlon  to  the  Lord,  is  the 
Church.   It  is  in  accordance  with  this  Symbolism  that  Christ, 


Ch.  VI.]  "THE  AFFECTIOI^S   OF  MATTEE."  503 

as  God^  or  the  Lord,  is  impersonaied,  in  The  Revelations,  as 
a  Bridegroom,  and  The  Church  as  Ills  Bride.  Sucli  is  the 
Intuitional  Prevision  of  Underlying  Scientific  Yerities  destined, 
from  the  first,  to  be  finally  revealed  to  the  Understanding,  c.  1. 
804.  It  results  from  what  precedes  that  the  Trace  of  Mascu- 
lism  and  Feminism  above  discovered  and  pointed  out,  (t  802), 
as  between  Electricity  and  Chemistry  proper,  or  the  Mass  of 
material  Substance  operated  upon,  pertains  to  a  Subdivi- 
sional  Aspect  of  the  Feminine  Half  of  the  Total  Creation  ; 
that  is  to  say,  to  Matter  exclusively,  (or  in  Preponderance). 
We  have  before  us,  in  this  connection,  1.  Mattee,  {TJie  Chem- 
istry) ;  and,  2.  The  Affection-s  of  Mattee,  {The  Elec- 
tricity). Gove  has  employed  this  term,  *' The  Affections  of 
Matter,"  to  denote  Light,  Heat  Electricity,  Magnetism,  and 
Motion, — the  Various  Correlated  Manifestations  of  Force. 
Matter  (the  Chemistry)  is  then  essentially  or  inherently  Femi- 
noid,  and  the  Affections  of  Matter  (here  as  Galvanic  Electri- 
city) are  essentially  or  inherently  Masculoid  ;  hoth  precisely 
as  Feminine  and  Masculine  Traits  are  found  in  the  Woman, 
(or  the  Man),  individually.  But  by  a  new  Complexity,  a 
legitimate  operation  of  the  Principle  of  The  Antithetical 
Reflexioit  of  Inheeence  at^d  Appeaeattce,  and  of  Foem 
AND  Function  (t.  754) ;  and  by  Loyalty  to  the  Domi- 
nant OF  the  Domain  (t  523),  Matter  functionates  in  this 
Material  Domain,  (The  Materiismus),  as  Masculoid,  that  is  to 
say,  as  of  governing  prominence  and  importance,  (as,  among 
Amazons,  Feminism  is  Supreme) ;  and  the  Affections  of  Matter 


Coinmentary ,  t,  808,  1.  By  the  Principles  of  Inexpugnabtlitt,  (t.  226), 
Mere  Preponderance,  (t.  526),  and  Overlapping,  (t.  527),  it  may  happen 
that  the  Pivotal  Personage  of  Society  should  be  a  Woman,  as  in  the  case  of 
Maria  Theresa  of  Austria,  Catherine  of  Russia,  Elizabeth  of  England,  and  other 
great  Women  who  have  reversed  the  ordinary  drift  of  History  in  this  respect. 
Such  exceptions  will  become  more  common  with  the  higher  general  develop- 
ment of  the  Sex,  without  disturbance  to  the  Fundamental  Principles  of  the 
Dominant  Law  of  Evolution  as  expounded  in  the  Text. 


504  MECHANIZING  PLATFOEM   OF  HAEMONY.  [Ch.  VI. 

functionate  as  Feminoid,  that  is  to  say,  as  Subordinate  and 
Accessory ;  while  nevertheless  it  is  the  Affections  of  Matter, 
Heat,  Light,  Electricity,  etc.,  which  Coincide  with  Mind,  the 
true  Masculism  of  the  Universe,  (c.  12,  20,  24,  t.  503). 

805.  It  has  appeared  in  the  beginning  of  this  discussion 
(t.  802)  that  the  Echoes  of  Something  and  Nothing,  or  of 
Positive  and  Negative  Being  and  Principle,  are  Fourfold,  and 
not  merely  Twofold,  while  still  we  were  confining  ourselves 
wholly  within  the  Domain  of  Matter.  It  will  now  be  readily 
apprehended  that  even  this  enlarged  Number  is  again  doubled, 
when  we  extend  our  field  of  Observation,  and  include  the  Do- 
main of  Mind.  This  happens  necessarily,  by  virtue  of  the 
Echo  of  Analogy  universally,  and  especially  as  between  Mat- 
ter and  Mind.  There  is  that  within  the  Mind  wMcJi  cor- 
responds to  Matter^  and  that  which  corresponds  to  the  Affec- 
tions of  Matter ;  and  within  each  of  these  a  Positive  and  a 
Negatite  Side^  the  two  Sets  of  Posita-Negatism  then 
Antithetically  aeeanged  with  eespect  to  each  othee  ; 
as  in  the  case  of  Electricity  and  Chemistry.  Precisely  how 
all  this  happens  it  would  require  too  much  space  to  expound 
at  this  point.  The  Subject  will  recur  elsewhere  in  connection 
with  the  Science  of  Mind. 

806.  There  remains  only  one  point  further  to  be  noticed 
here  upon  this  Subject.  It  is  this :  We  have  now  assembled 
under  the  focus  of  our  critical  attention,  a  fuU  Octave,  (8),  of 
Fundamental  Aspects  of  Being  derived  from,  and  related  to, 
the  Primitive  Philosophoid  Discrimination  into  Positive  and 
Negative,  they  derived,  in  turn,  from  the  Quasi-Entities,  Some- 
thing and  Nothing.  By  a  Continuous  Involution  of  Analogies, 
this  Octave  of  Discriminations  is  augmented  to  an  Octave  of 
Octams^  as  on  the  Keyboard  of  the  Piano.  By  Intercallation 
of  Finer  Analogues,— Analogues  of  the  Semi-tones,— the  Eight 
Diatonic  Notes  are  carried  up  numerically  to  the  Twelve 
Chromatic  and  the  Twenty-Four  Enharmonic  Notes ;  so  that 
tlie  Keyboard,  or  Mechanizing  Platform  of  Music,  echoes 


Ch.  VI.]  TIME  Al^D  TUI^E.  505 

precisely  to  the  Mechanizing  Keyboard  or  Platform  of  all 
Concrete  Existence,  This  perception  vaguely  entertained  was 
the  basis  of  Fourier's  profound  intuition,  that  in  the  Distribu- 
tion of  the  Harmonies  of  Music  is  the  Key  to  the  exact  Under- 
standing of  All  Harmonies  whatsoever  in  all  Spheres  ;  reach- 
ing down  to  the  Primitive  Distributions  of  Being  itself,  and 
thence,  re-ascending,  in  traceable  Order,  and  Seriated  Succes- 
sion, through  every  Domain.  The  field  of  Enquiry  so  opened 
is  immense  ;  ample  to  enlist  the  labors  of  Millions  of  Thinkers 
in  the  Coming  Ages.  A  glimpse  of  the  Method  and  the  Possi- 
bility must  suffice  for  the  present.  Time  in  Music,  with  its 
Divisions  of  the  Minim,  into  Semi-Breves,  Crotchets,  Quavers, 
etc.,  is  the  Scientoid  Hemisphere  of  Harmony,  as  Tune  is  the 
Naturoid  or  Philosophoid.  It  has  its  basis  in  Oj^-e,  Two, 
(Unism  and  Duism),  as  the  Tune-Department  of  Harmony 
has  its  basis  in  One,  Zeeo,  (or  Something  and  JS'othing,  or 
Sound  and  Silence).  From  the  Philosophoid  point  of  view 
the  Whole  Universe  is  wrought  out  from  the  Primitive  Some- 
thing and  Nothing,  (1  =  All  and  Zero) ;  from  the  Scientic 
point  of  view  the  Whole  Universe  is  wrought  out  from  the 
Significant  Head-Numbers  One  and  Two  ;  and  finally,  from 
the  Sciento-Philosophic  point  of  view,  the  One  =  All  of  the 
First  Couple  of  terms  is  identified  or  found  to  coincide  with 
the  One  of  the  Second  Couple,  and  the  Zero  (0)  of  the  First 
Couple  (as  denying,  and  hence  Exclusive  and  Separative), 
is  identified  or  found  to  coincide  with  the  Two  of  the  Second 
Couple ;  and  tJius^  finally,  PMlosopliy  and  Science  are 
hrougJit  under  the  operation  of  the  same  Law, 

807.  By  Time,  in  respect  to  Music,  is  meant  Ehythm  or  the 
Rhythmical  Department  of  Music,  a  Subdivision  of  the  Mu- 
sical Domain,  as  the  Whole  Musical  Domain  is  itself  Sub- 
divisional  of  Speech  or  Utteeance.  Music  is  the  Steain  or 
Unified  Extension  of  Utterance,  like  a  Skull  ultimating  in 
the  Nose  mth  its  Sonorous  Twang,  and  is,  thence,  as  a  whole, 
the  Analogue  of  Space,  while  Oral  Speech  or  Aeticulation, 
40 


506  MUSIC  AND  OEAL  SPEECH.  [Ch.  VL 

(Little- Jointing,  Lat.  Articulus,  sl  little  joint),  Seriated  Ut- 
terance, like  a  Yertel)ral  Column,  is  the  Analogue  of  Time. 
Music  is  therefore  the  Fixed  Strain,  and  hence  the  Statism 
of  Speech,  related  to  the  Head ;  and  Oral  Speech  the  Flux  or 
Fluency  of  Speech,  (Successivity),  related  to  the  Trunk— (by 
Analogy).  This  is,  however,  Repetitive  Analogy,  or  Coind- 
denoe.  The  Tendentlal  Analogy  or  Correlation  is  just  the 
Opposite ;  Oral  Speech  being  the  Adaptation  to  the  Expres- 
sion of  the  Thoughts  of  the  Understanding  which  relate 
analogically  to  the  Head,  and  Music  being  the  Adaptation  to 
the  Expression  of  the  Voluptuousness  of  Feeling  which  relates 
to  the  Body  or  Trunk  (t  31,  c.  12,  t.  503).  In  speaking, 
therefore,  above  of  Musical  Time  (Rhythm)  as  the  Analogue 
of  Time  (t.  807)  there  is  the  same  inaccuracy  as  there  is  with 
Swedenborg  and  Tulk  when  they  make  Time  to  correspond 
with  Wisdom  and  Thought,  and  Space  with  Feeling,  (c.  12-38, 
t  503).  That  idea  is  true,  only  lohen  we  are  speaJcing  of  the 
Space-UTce  Subdivision  of  Total  Being  as  if  it  were  the  Whole, 
and  Subdividing  it  into  its  Secondary  Analogues  of  TJiought 
and  Feeling,  which  contradict  the  larger  and  all-embracing 
Distribution  of  the  Subject,  In  accordance  with  this  larger 
Distribution,  it  is  the  Whole  Musical  Domain  which  answers 
tendentially  to  Love  or  Feeling,  and  rejjetitively  to  Space, 
and  the  Whole  of  the  Oral  Speech-Domain  which  answers 
tendentially  to  Wisdom,  or  Thought,  while  yet  repetitively 
to  Time.  Oral  Speech  is  the  Back-bone  of  Utterance  or  Lan- 
guage upholding  the  Head.  Music  is  the  Faced  and  Featured 
Head  of  the  same  Domain  resting  on  Oral  Speech  as  its  Basis 
and  Support.  (1). 

808.  This  curious  but  exceedingly  significant  change  of 
relative  character— in  passing  from  the  Subdivisions  of  Form 
viewed  from  the  Standpoint  of  Substance,  to  the  Subdivisions 
of  Form  viewed  from  its  own  proper  Standpoint,  as  Abstract ; — 


(1)  See  "  Language  a  Type  of  the  Universe,"  by  S.  P.  A.,  in  the  Continental  Monthly  for  June,  18W. 


Ch.  VI.]  TEMPIC  AI^D  SPACIC  ANKIHILATIOHiT.  507 

is  accounted  for  as  follows :  Form  is,  in  itself,  a  Pure,  Ab- 
stract, Kational  Conception,  and  is,  therefore, — from  tlie  Sub- 
stancive,  wliicli  is  the  Nat uro- Positive  Point  of  view, — itself  a 
Pure  Nothing.  For  example,  a  Point,  the  First  Element  of 
Form,  is  defined  as  being  without  length,  breadth,  or  thick- 
ness ;  and  the  Line,  the  Second  Element  of  Form,  as  being 
without  breadth  or  thickness.  Now  such  Entities  are, — ^to  the 
sensuous  perception,  or  to  that  faculty  of  the  Mind  wMcJi  ob- 
serves externally^ — an  absolute  Nothingness.  On  the  other 
hand,  to  the  Pure  Reason  and  Understanding, — Elements  of 
Mind  which  are  analogous  loitJi  Form^  or  wliich  repeat  Form, 
with  its  Points  and  Lines  and  other  phases  of  Limitation,  with- 
in the  Mind, — these  purely  Abstract  Entities — whether  con- 
ceived as  existing  in  Matter  or  in  Mind— are  the  only  true 
Something^  the  Whole  of  all  Positive,  Self- Existent,  and  Ab- 
solute Being,  the  Law-  or  Logos-Element  whence  the  common 
and  unreal  appearances  of  Substance  proceed  (c.  34,  t.  503). 

809.  From  the  Rational  or  Logical  Point  of  view,  therefore, 
or  in  the  Logical  Order  of  the  Conception  of  Creation  or  De- 
velopment, the  Substancive  or  Naturo-Positive  or  Sensuous 
Phenomenal  Department  of  Being  is  itself  reducible  to  pure 
Nonentity,  or,  at  the  most,  to  a  relative  and  contingent  or 
merely  seeming  Existence. 

810.  In  a  somewhat  similar  manner  there  is  a  reduction  to 
Nonentity  of  the  apparently  real  World,  effected  theologically, 
in  respect  to  Evolution  in  Time,  by  placing  God,  or  the  Logos- 
Conception,  back  of  the  Visible  Creation,  as  a  First  Cause  and 
absolute  Fountain  of  Being.  The  same  Subordination,  ending 
on  the  Annihilation  of  the  Natural  World,  is  effected  meta- 
physically, and  in  respect,  as  it  were,  to  Existence  in  Space, 
by  the  Transcendental  Philosophy,  of  which  Hegel  is  the 
culmination,  as  previously  defined,  (t.  114).  With  him  the 
Lineation  or  Limitation  of  Being,  the  Logos-Element  ab- 
stractly, not  personally,  is  the  Totality  of  Real  Being.  Sweden- 


508  POSITIVES  AND   NEGATIVES.  [Ch.  VL 

borg  is  intermediate  between  tlie  Ordinary  Theology  and  tlio 
Pure  Abstractness  of  Hegelianism. 

811.  It  results,  from  what  precedes,  that  the  simple  terms 
Positive  a7ic? -Negative  ham  no  true  scientific  xalidity,  for 
the  want  of  sufficient  definiteness  of  meaning.  The  Naturo- 
Positive  is  the  Sciento-Negative,  {Logical,  Rational) ;  and 
inversely,  the  Naturo-Negative  is  the  Sciento-Positive. 
The  whole  Department  of  Being  which  is  occupied  by  Pure  or 
Exact  Science  is,  from  the  Natural,  Observational,  or  Sensuous 
point  of  view,  a  Domain  of  Pure  Nothings.  The  Arena  of 
this  Ideal  Branch  of  Being  is,  in  the  first  place,  Pure  Space 
or  Boundless  Vacuity ;  and,  secondly,  the  Discriminations  in- 
troduced into  it  by  the  Eeason  and  the  Logical  Understand- 
ing, as  Points,  Lines,  and  Planes.  These  last  are  then  equally, 
from  this  point  of  view.  Pure  Nothings  ;  while  from  the  Ra- 
tional or  Scientific  point  of  mew, — endorsed  by  Faith  which 
belongs  in  conjunction  with  Knowledge,  (t.  17), — this  is  the 
only  Positive  Domain,  so  much  so  that  Positivism  is  the 
pre-eminent  boast  of  Science. 

812.  It  would  seem  to  be  the  last  and  decisive  word  of  Uni- 
versology  and  Integral  Philosophy  upon  this  Subject,  that 
these  very  Discriminations  themselves,  between  the  Sensuous 
Perception  and  the  Highest  Eational  Conception  of  things,  are 
alilce  indispensable  to  each  other,  in  order  to  the  Constitution 
of  any  Real  Being  or  Existence  whatsoever ;  that,  in  other 
words,  they  are  Aspects  merely  of  the  Totality  of  Being,  and 
not  different  and  wholly  independent  Entities.  While  these 
and  other  similar  Metaphysical  Discriminations  are  real  and 
eminently  important  as  Discriminations,  the  distinct  Percep- 
tion that  this  and  all  Analogous  differences  are  Aspectual,  and 
not  Eniical,  will,  it  is  thought,  introduce  a  new  Principle  into 
all  our  future  Philosophizing,  (c.  21,  t.  267,  t.  000). 

813.  Another  important  Principle  connected  with  this  Solu- 
tion is  the  fact  that :  In  the  Subdivisions  of  any  Domain,  that 
One  of  the  Two  {or  More)  Halves  (or  Parts)  which  has  in  it  the 


Ch.  VL]  loyalty,    DOMIjS^ANT,    SUB-DOMINAj^T.  509 

most  of  the  Principle  which  characterizes  the  Domain  as  a 
Whole,  or  which,  in  other  words,  is  the  Dominant,  or,  as  it 
were,  the  Kingly  or  Royal  Division,  takes  the  lead  or  governs 
within  that  larger  Domain  which  is  so  subdivided,  and  the 
other  Divisions  are  subordinate,  and,  as  it  were,  loyal  to  it. 
This  somewhat  complex  but  important  idea  is  an  instance  of 
what  has  been  previously  expounded,  and  which  was  then 
consigned  to  the  the  Formula ;  Loyalty  to  the  Domijs^ant 

OF  THE  DOMAIIS^  (t.  523). 

814.  The  illustration  of  this  Principle  is  found  in  the  case 
before  us,  in  the  fact,  that  within  the  Natural  and  Sensuous 
Domain  of  Being — the  Naturismus, — the  Subdivision  Some- 
thing, which  is  more  Sensuous  and  Palpable  than  the  Noth- 
ing, takes  the  lead,  and  is  Positive  or  Governing  ;  while  within 
the  Rational  and  Logical  Domain — the  Scientismus, — it  is 
Pure  Form,  or  that  which  approaches  most  nearly  to  what 
from  the  Natural  point  of  view  is  Pure  Notliingness,  which 
takes  the  lead  over  Plenal  Form,  notwithstanding  the  fact  that 
this  last,  by  association  with  Substance,  has  in  it  a  shade  more 
of  Palpable  Seeming.  The  Sub-Dominant  or  less  leading 
members  of  each  Partnership  are  then  frequently  omitted  from 
mention,  and  the  Entirety  of  the  Department  represented,  in 
either  case,  by  the  Dominant  Subdivision — to  which  the  others 
then  accede  or  are  Loyal.  It  is  in  this  manner  that  the  other- 
wise Fourfold  Discrimination — Something  and  Nothing  in 
Plenal  Form  and  Pure  Form  respectively,— is  abridged  and 
reduced  to  the  simple  naming  of  the  terms  Substance  and  Form, 
while  there  is  at  the  same  time  a  scalene,  sTcewed,  or  diagonal 
direction  given  to  the  New,  Abridged,  and  Concrete,  Classifica- 
tion as  illustrated  in  the  following  Table  : 

TABLE     45. 
NOTHING-  Naturo-Negative.  Pure  Form.    Sciento-Fositive  =  FORM. 


SOMETHING.    JVaeuro-Po»t«i;e  =  SUBSTANCE.    Plenal  Form.    Sciento-Xeg alive. 


510  EESUME  OF  VAEIETIE3   OF  FORM.  [Ch.  VI. 

815.  Plenal  Form  is  allied  with  the  Abstract-Concrete  of 
Echosophy  (t.  574).  PuitE  FoEM  is  graphically  or  dia- 
grammatically  represented  by  LlgJit  Lines^  tending,  as  far  as 
may  be,  to  Absolute  Thinness.  Plexal  Foem,  associated 
with  Substance,  is  then  analogically  represented  by  Thich  or 
Heavy  Lines^  which  are  also  suggestive  of  the  conception  of 
Object  or  Thing,  or  of  the  Concrete  World  as  contrasted  with 
the  Abstract.  Indeteeminate  Foem  is  analogically  repre- 
sented by  BroJcen  and  Confused  Line  or  Assemblage  of 
Lilies^  crooked  and  interlocked  in  all  various  directions — a 
Chaos  of  Limitation,  (t.  509).  This  Chaos  of  Limitation  made 
of  light  or  thin  Lines,  is  the  Analogue  of  the  Naturo-ISTegative 
Chaos  of  speculative  ideas,  as  in  the  Hindoo  Philosophy 
previously  so  characterized,  (t.  87,  88).  A  similar  Chaos  of 
Limitation  made  of  heavy  or  thick  Lines  is  the  Analogue  of 
the  iN^aturo-Positive  Chaos  of  the  old  Greeks — the  confusion 
of  elements,  substances,  and  things,  (t.  90).  All  other  Varieties 
of  Form  have  similar  Analogical  Alliances  with  Departments 
of  the  whole  Domain  of  Philosophy. 

816.  The  Point,  Liis^e,  and  Angle  are  the  Simple  and 
Primitive  Abstract  Morphic  Analogues  of  the  Numbers  One, 
Two,  and  Three,  (t.  530,  532,  533).  The  perception  of  this 
Analogy  is  as  old  as  Pythagoras.  The  how  of  tliis  echo  of 
ideas  is  this :  The  Point  is  obviously  enough  the  very  best 
representation  of  Abstract  Unity— its  Abstractness  by  its  want 
of  dimensions,  and  its  Unity  by  its  concentricity  or  the  gather- 
ing of  all  its  being  at  a  single  Absolute  Centre.  The  Line  is 
an  ideal  Connection  between  two  Points,  as  previously  demon- 
strated (t  531).  It  is  thus,  while  in  itself  a  One  Thing,  the 
Abstract  or  Eational  Kepresentative,  nevertheless,  of  the  idea 
of  Two,  sensuously  signified  in  the  two  Points.  The  Angle  is 
the  Twoness  of  Line, — as  such  single  Representatives, — 
brought  to  a  Point  of  Unity  at  their  apex  or  conjunction, 
which  as  a  Point  is  representative  of  One.    The  legs  and  the 


ch.vi.]  magi^itude  and  minitude.  511 

apex  of  tlie  Angle  are  therefore  representative  collectively  of 
Tliree,  (t.  533). 

817.  Previously  tlie  Globe  Figure  has  been  taken  as  the 
concrete  Symbol  of  Thing  universally.  Here  we  have  the 
Point,  as  the  abstract  Symbol  of  the  Unit,  and  hence  of  any 
or  every  Thing  or  Person  considered  as  One.  The  relation  of 
the  Globe  and  the  Point  and  their  mutual  repetition  of  each 
other,  through  Atom  and  Monad,  as  Concretoid  Entity,  is 
traced  out  as  follows : 

818.  The  Universe  has  been  virtually  described  above  as  a 
Point  expanded  infinitely  in  all  directions  (t.  789).    At  tlie  Op- 
posite Extreme  of  Magnitude^  on  the  contrary,  is  the  Ultimate 
Atom  or  Least  Portion  of  Substance  which  the  mind  can  in  a 
given  state  possibly  conceive.    The  Least  Atom  is  allied  with 
the  Abstract  Point.     TJiis  is  liJcewise  naturally  and  neces- 
sarily apprehended  in  tJiougTit  as  a  Glohe  or  Glohule  {a  little 
glohe),  and  for  the  same  reason  mewed  inversely  ;  that  is  to 
say,  in  contracting  more  and  more  the  dimensions  of  any 
imaginary  object,  the  Universe  itself  for  instance,  its  exten- 
sion, in  the  absence  of  any  motive  to  determine  the  mind  to 
an  opposite  procedure,  is  diminished  equally  in  every  direc- 
tion until  the  least  conceivable  size  is  attained,  and  the  result 
is,  NECESSAEiLY,  the  globular  form  of  minutest  extension. 
Hence  the  Possible  Space  beyond  the  limits  of  the  larger  of 
these  Globes  of  Conception,  with  its  inexhaustible  possibility 
of  further  expansion, — for  the  Mind  recognizes  in  failing  to  go 
farther  in  either  direction  its  own  weakness  only,  not  the  limit 
of  Possible  Existence, — is  tlie  type  of  the  Infinitely  Great,  or 
of  Infinity  in  the  direction  of  Magnitude;  and  the  Interior 
of  the  Smaller  Globe  is  in  lilce  manner  the  type  of  the  In- 
finitely Small,  or  of  Infinity  in  the  direction  of  Minuteness 
{or  Minitude). 

819.  The  Intermediate  Space  between  these  Two  Opposite 
Poles  of  Existence,  the  Infinitely  Great  and  the  Infinitely 
Small,  is  filled  by  the  Actual  Universe ;  that  is  to  say,  by 


512  GLOBE,    DISK,    AIS^D  CIECLE.  [Ch.  VI. 

Bodies  of  various  dimensions,  and  by  tlie  Interstices  of  Space 
between  such  Bodies. 

820.  The  largest  and  most  prominent  of  the  actual  bodies 
which  compose  the  Universe  are  the  Suns  and  Planets  of  our 
domestic  Solar  System,  and  of  other  Systems,  and  especially— 
in  appearance  to  us — the  Earth  and  the  Sun.  These  various 
bodies  either  include  or  sustain  all  other  sensible  bodies. 
These  great  Masses  of  Substance  are  Globes,  coinciding  in 
form  with  the  absolute  Conception  of  the  whole  Universe  on 
the  one  hand,  and  on  the  other  hand  with  any  possible  con- 
ception of  a  Least  Particle,  Atom,  or  Molecule,  (t.  789, 818). 

821.  These  Planetary  Globes  are  presented  to  our  observa- 
tion through  the  sense  of  sight— the  most  external  and  out- 
reaching  of  the  senses,  and  that  which  is  most  especially  allied 
with  Form  or  Outline, — and  as  they  appear  to  ^Y,  they  are 
disks  merely,  and  not  globes.  It  is  only  by  the  aid  of  reason 
that  we  ascertain  them  to  be  round  in  the  globular  sense,  (in- 
asmuch as  the  eye  takes  no  cognizanze  of  the  dimension  of 
thickness).  The  Outline  of  a  Disk,  and,  therefore,  that  of  a 
Globe,  as  seen  by  the  eye,  is  a  Circle.  The  Level  Surface  of 
the  paper  on  which  we  write  and  print,  corresponds  to  the 
Sense  of  Sight  in  the  fact  that  it  presents  objects  extended 
lengthwise  and  breadthwise,  but  not  in  the  dimension  or 
ThicTcth  (thickness)  c.  1.  Hence  the  natural  and  proper  dia- 
gram to  represent  the  Globular  Form  on  paper  is  the  Circle, 
and  since,  as  we  have  seen,  the  Universe  is  conceived  under 
the  form  of  a  Globe,  a  Circle  in  its  Sidewiseness,  and  as  an 
Area,  is  the  Hieroglyph  of  the  Universe  itself,  of  which  it  is 


Commentary,  t,  416»  1.  The  novel,  and,  to  the  ear  of  the  purist  in 
speech,  the  barbarous,  term  ThicMh,  will  be  henceforward  used  in  connection 
with  Length  and  Breadth,  to  designate  the  three  Dimensions  purely  as  Dimen- 
sions, and  wholly  apart  from  their  plus  or  minus  quantum  of  Extension.  This 
term  will  be  justified,  and  its  essential  necessity  as  a  technicality  of  the  new 
Science  demonstrated  in  the  last  Chapter  of  the  Structural  Outline,  in  treating 
of  the  Radical  Constitution  of  Language. 


ch.  vi.]  centre  and  ciecumfeeence.  513 

then  regarded  as  describing  the  Outline  or  Circumference. 
The  Curmng  Continuity  or  LengtTiwiseness  of  the  Circle,  as  a 
Peripheral  Line,  is,  on  the  contrary,  the  well-known  Symbol 
of  Eternity,  or  the  Endlessness  of  Time. 

823.  If  a  Circular  Expanse  be  diminished  on  all  Sides  until 
we  can  distinguish  no  longer,  even  in  imagination,  between  its 
Centre  and  its  Circumference,  the  Residuum  is  a  Point,  which 
Point  will  then  occupy  the  Position  in  Space  which  was  the 
Centre  of  the  Circle  originally  assumed.  Hence  a  Point  at  the 
Centre  of  such  Circular  Expanse  symbolizing  the  Universe  is 
the  Natural  Hieroglyph  of  the  Primitive  Atom,  or  Least  Por- 
tion of  Substance ;  thus, 

Diagram     JisTo,     53. 


823.  The  External  Space  outside  of  and  beyond  the  Limit 
of  the  Circular  Expanse  corresponding,  as  it  does,  to  The 
Infinitely  Geeat,  which  is  beyond  our  capacity  of  concep- 
tion, the  Circular  Periphery  itself  is  merely  the  Limit  of  the 
Finite  Universe  in  that  direction  ;  that  is  to  say,  of  the  Uni- 
verse such  as  the  imagination  is  capable  of  conceiving  it.     In 


514  GLOBE,   DISK,    CIRCLE,    POINT ;  TJNIYEESE.  [Ch.  VI. 

like  manner,  inasmucli  as  tlie  Interior  of  the  Central  Point — 
mhicTi  Point  is  still,  theoretically,  a  Circle  {or  Globoid)  Ex- 
panse, capable,  as  we  admit  in  our  reason,  of  infinite  degrees 
of  diminution  beyond  where  the  imagination  is  able  to  follow 
it, — corresponds  to  The  Ijs^eii^itely  Small  ;  the  Rim  of  the 
Point,  so  to  speak,  is  the  Limit  of  the  Actual  or  Finite  Uni- 
verse in  that  direction  (towards  the  Minute). 

824.  The  Limited  Space  included  between  the  Centre  and 
the  Circumference  of  the  circle,  (which  space  is  usually  also 
meant  by  the  common  term,  Ckcle),  together  with  the  Objects 
and  Lines  thereafter  to  be  inscribed  in  it,  then  correspond  to 
the  Actual  or  Finite  Universe, 

825.  In  the  first  place,  while  we  recognize  rationally  that 
a  Point  is,  in  the  aspect  of  it  above  described,  a  Circumference 
containing  or  surrounding  a  Vacancy  too  minute  to  be  detected 
by  our  vision,  vHhich  Space  itself  has  then  a  still  finer  Centre- 
Point;  it  (the  Point)  is,  neverth'eless,  theoretically  taken,  it- 
self, for  an  Absolute  Centre.  Still  again,  it  is,  to  our  sensa- 
tion, a  minute  Disk  or  Dark  Spot  of  the  Slightest  Possible 
Diameter,  on  the  paper.  As  a  Disk,  however,  having  any 
appreciable  diameter,  it  is  the  Superficial  Hieroglyph  or 
Graphic  Sign  of  a  Primitive  Atom,  or  of  the  Least  Con- 
stituent Portion  of  Material  Substance. 

828.  The  Circle  (as  a  Circular  Expanse  representing  a 
Globe)  is,  therefore,  the  Hieroglyph  of  the  Universe,  and  also 
of  any  Orb,  Planet,  or  Globe ;  of  a  World,  therefore,  in  either 
sense  of  the  word  ;  and  the  Appreciable  Point  at  the  Centre 
of  it  is  the  Hieroglyph  of  a  Primitive  Atom  situated  as  the 
Centre  of  that  World. 

827.  But,  observe  that,  with  respect  to  the  Circle  represent- 
ing the  Universe,  the  Centre-Point  of  it  is  the  precise  stand- 
point of  the  Observer,  whose  imagination,  going  outward 
equally  in  all  directions,  has  dictated,  by  the  Law  of  its  own 
operation,  the  Globular  Form,  which  is  represented  by  the 
Circle.     The  Selfhood,  the  Conscious  Ego,  the  Living  Spirit- 


I 


Ck.  VI.]  WORLD,    ATOM,    POINT  ;  BODY,    SOUL.  515 

ual  Soul,  wMch  thus  prescribes,  hj  its  own  potency,  tlie  Out- 
line Scheme  of  a  Universe,  is  itself  seemingly  without  exten- 
sion, a  Unit  of  Spiritual  Being,  a  mere  metaphysical  or 
Supersensible  Point,  corresponding  not  with  the  Sensible  or 
Visible  Point  even,  but  with  the  still  finer  Abstract  Ra- 
tional Point,  which  is^  theoretically^  the  Centre  of  it  (t.  825). 
828.  The  following  Diagram  is  representative  of  the  Uni- 
verse, or  of  a  World,  with  the  Atom  of  material  Substance  at 
its  Centre : 

Diagram     No.    54. 


829.  Tlie  Circle  represents  the  Universe  or  World  ;  and  the 
Sensible  or  Visible  Point  at  the  Centre  denotes  the  Primitive 
Atom  of  Matter,  now  with  its  enveloping  Cell-Wall.  Still  at 
the  Centre  of  this  Visible  or  Sensible  Point— itself  theoretically 
a  Circle  contracted  to  its  least  dimensions — is  the  Inmsible^ 
Supersensible^  Metaphysical^  or  Spiritual  Point,  which 
represents  the  Soul  or  the  Conscious  Ego  of  the  Molecule  ;  the 
Spiritual  Atom  enclosed  within  and  centering  a  Material 
Atom^  which  is  its  bodily  Envelopment.  The  Type  of  the 
Atom  and  then  of  the  Primitive  Cell  so  Constituted  is^  then, 
equally  the  Type  of  the  Constitution  of  a  Man ;  the  Sensible 
or  Visible  Point,  Centering  the  Universe  relatively  to  him,  is  the 
Body  of  the  Man,  and  the  Finer  Supersensible  Point  within 
it^  and  only  rationally  procured,  is  the  Type  of  his  Soul, 


I 


516  PRIMITIVE  CELL  ;    MONAD.  [Ch.  VI. 

830.  The  GrapMc  Symbols  of  these  two,  the  Material  and 
the  Spiritual  Atom,  respectively,  when,  however,  disengaged, 
may  be  a  Large  and  a  Fine  Dot ;  thus : 

JDiagraxn.     No.     5  f> , 
a 

831.  As  we  are  compelled  to  give  some  dimension  to  the 
Point  when  written,  although  it  is,  theoretically,  without  dimen- 
sion altogether,  so  again,  here,  for  the  purpose  of  representa- 
tion, we  are  compelled  to  assign  a  difference  or  ratio  of  dimen- 
sions to  objects,  each  of  which  is,  theoretically,  and  in  a  certain 
sense,  in  each  case,  infinitely  small.  The  Calculus  of  the 
Higher  Mathematics  has  made  us  familiar  already  with  the 
idea  of  different  Orders  of  Infinity  in  the  realms  of  the  Infinitely 
Minute. 

832.  But,  again,  to  represent  the  two  objects,  the  material 
and  spiritual  atom,  in  situ^  (ia  their  natural  positions  rela- 
tively to  each  other),  the  Smaller  Dot  should  be  within,  and 
at  the  centre  of  the  Larger  one.  To  effect  this  arrangement 
the  Larger  Dot  which  has  been  theoretically  derived  from  the 
contraction  and  diminution  of  an  immense  (Heavy- Line-,  or 
Concretoid)  Circle  as  large  as  the  Universe,  must  be  again 
relaxed  and  slightly  expanded  so  as  to  become  recognizable 
by  the  eye  as  a  Circle,  and  not  as  a  mere  mote,  in  order  that 
it  may  then  accommodate  the  Smaller  Dot  at  the  Centre  of 
the  Space  within  it.  We  ham  thus,  precisely  evolved,  the 
Typical  Morphic  Representation  of  the  Primitive  Cell,  the 
Basis  of  all  Real  Organization ;  thus: 

I^iasrara     No.     56, 

@ 

833.  We  have  now,  also,  in  this  combination  of  ideas,  the 
exact  reproduction  of  the  Leibnitzian  Notion  of  the  Primitive 
Monad  ;  a  least  Element  of  Being,  still  compound,  presenting 


Ch  VI.]  ECHO  OF  MATTER  AND  MI]S"D.  617 

a  Material  and  a  Spiritual  Aspect  inseparably  combined,  and 
yet  clearly  distinguishable  from  each  other ;  a  Personality,  so 
to  speak,  in  the  least  form^  its  Soul  or  Conscious  and  Mentoid 
Focus  contained  within,  and  centering  its  Material  Body. 

834.  It  will  be  seen,  as  we  proceed,  that  we  are  gradually 
revealing  the  Primitive  Type  of  the  Structure  of  the  Human 
Organismus,  and,  at  the  same  time,  of  that  of  the  Universe  at 
large,  and  of  every  other  subordinate  or  inferior  Organismus ; 
and  that  we  are  establishing  the  Echo  or  Eepetitory  Rela- 
tionship OF  Organized  Being  in  any  one  Realm  oe 
Sphere  with  that  of  Organized  Being  in  all  Realms 
AND  Spheres  of  possible  Existence  or  Conception. 

835.  We  are  here  also  illustrating  the  Most  Subtle  and  yet 
perhaps  the  Most  Important  idea  at  the  foundation  of  Uni- 
versology,  namely:  That  The  Necessary  Evolution  of 
Thought  in  the  Mind  is  at  the  same  time  the  Law  and 
Model  of  Uie  Actual  Evolution  of  Real  Existence  in 
the  Universe  of  Matter ;  so  that  there  is  a  Discoverable 
AND  Precise  Echo,  in  Generals  and  in  Particulars, 
between  the  Logical  Procedure  of  Pure  Thought  and 
the  Practical  Procedure  of  God  or  Nature  in  the  Creation 
of  the  Universe ;  the  Discovery  and  Codification  of  which 
Parallelism  of  Evolution  is  Universology  itself  (t.  930). 

836.  But  again,  the  Thick  or  Heavy  Point,  while  it  is  a 
Globule,  is  also  typically  a  Globe,  and  a  Universe  itself ;  for 
the  question  of  Mere  Size,  from  the  time  an  object  is  sufficiently 
developed  to  begin  to  be  appreciated  at  all,  as  having  size,  up 
to  Unlimited  Immensity,  is  not,  from  the  Point  of  View  of 
Universological  Science,  an  Essential  Difference^  but  one  of 
Degree  merely,  of  that  which  is  in  fact  the  same  Entity.  The 
Infinitely  Minute  and  the  Infinitely  Extended  are 
subject  to  the  same  Model  in  Organization  or  Type. 
In  other  words,  from  the  Universological  point  of  view,  ques- 
tions of  Mere  Magnitude,  as  well  as  those  cf  the  Material 
Wrought  in,  lose  their  importance,  and  questions  of  Model 


618  POIIS^T,    UNIT,   AliD  Uls^IVERSE.  [Cir.  VI, 

aTid  Type^  or  of  the  Mode  and  the  Law  of  Development,  come 
uppermost  and  completely  transcend  them.  To  render  one- 
self thoroughly  familiar  with  this  change  of  base,  will, 
doubtless,  require  a  revolution,  sometimes  gradual,  and  some- 
times perhaps  violent,  in  the  mental  habitudes  of  the  more 
Specialist  in  Science, 

837.  The  Thick  or  Heavy  Dot  becomes,  therefore,  the  Ana- 
logue of  Individualized  Body,  generally,  and  hence,  in  a 
more  concrete  sense,  of  Matter  ;  and  the  Rational  Centering 
Point,  the  Thin  or  Light  Dot,  is  then  the  Analogue  of  the 
indwelling  Soul,  Spirit,  or  Mind.  (Specific  meanings  of  these 
several  terms  will  be  established  elsewhere. ) 

838.  In  respect  to  the  Numerical  Unit,  the  Analogue  of  the 
Morphic  Point,  and  hence  also  the  Analogue  of  Body  or  the 
Body  and  its  Centering  Rational  Soul,  it  is  the  Graphic  Sign 
of  this  Unit ;— namely,  the  Written  Digital  Figure  (One) — 
which  is  the  superficial  Analogue,  as  it  were,  a  Dress  of  the 
Body,  Within  this  is  The  Spoken  Word,  the  Body  of  the  Unit, 
as  when  we  pronounce  the  word,  One,  The  Mind  or  Soul  of 
the  Unit, — the  Rational  and  Spiritual  Unit  itself, — ^is  then  the 
Meaning  or  Idea,  the  thought  of  the  Unit  in  the  Mind,  or  Ideal 
Unity,  which  we  embody,  first,  in  the  outward,  (the  Spoken 
Word),  and  then  in  the  more  outward  sign  or  expression,  (The 
Word  as  a  written  Sign). 

839.  It  is  thus  that  we  have  in  the  very  first  Element  of 
Form, — the  Point, — and  in  the  corresponding  First  Element 
of  Number, — the  Unit,— precise  Analogues  of  the  Constitu- 
tion of  THE  Total  Universe,  and  of  this  again  as  repeated 
by  another  echo  of  Analogy  in  the  Constitution  of  the  Human 
Being,  with  an  External  Envelopment  or  Dress  as  Outer- 
most, then  with  an  Interior  Body ;  and  finally,  with  an 
Inmost  Rational  Soul,  All  of  this  repeats  again  the  Con- 
stitution of  the  Primitive  Cell,  the  Basis  of  all  Natural 
Organization, 

840.  We  have  thus  traversed  the  Numerical  and  Morphic 


Cm  VI.]  THIJ^G,    DOT,    AIS^D  POINT.  519 

Analogues  (in  conjunction)  of  tlie  Something  and  the  !Noth- 
ING,  and  tlien  of  Matter  and  Mind.  The  next  Couple  of 
Primordial  Elements  is :  1.  Station  or  Eest  ;  and,  2.  Mo- 
tion. The  exposition  of  this  class  of  Analogues  has,  however, 
already  l^een  made  in  part,  while  treating  of  Number  in  the 
preceding  Chapter  (t  616).  It  was  then  shown  that  the  Car- 
dmal  and  the  Ordinal  Numbers  are  the  Analogues  of  Station 
and  Motion  respectively,  and  secondarily  of  Space  and  Time, 
the  Negative  containers  of  these  Positive  Categories  of  Concep- 
tion. (See  Dia.  No.  45,  t.  670). 

841.  It  may  with  propriety  be  repeated  here  (t.  307)  that 
Integral  Numbers  are  Objective  and  External,  as  Frac- 
tions are  Internal  and  Subjective.  The  last  are  strictly  not 
Fractions^  (Lat.  frango,  to  break),  but  Sections,  (Lat.  seco, 
to  cut),  or  Compartments  within  any  single  Unit,  precisely 
echoing  to  the  external  apartness  of  the  Integral  Units,  which 
enter  into  the  corresponding  group.  Fractions  correspond, 
therefore,  with  Internal  Form,  as  the  Booms  of  a  House 
(Sp.  quartos,  rooms,  quarters  or  fourths)  ;  and  Integers 
correspond  with  External  Form,  as  of  the  Front  and  Sides  of 
the  House,  and  its  directional  relations  to  other  houses. 

842.  The  Single  Unit  or  Individual  Thing  has  for  its  Mor- 
phic  Analogue  the  Single  Dot  or  Point.  Plurality — and 
hence  Aggregation,  Masses  of  Substance,  and  Society — as  we 
say  the  Ilasses,  for  the  People — ^have  for  their  Analogue  the 
Aggregation  of  Dots  or  Points  (t.  251,  400-2,  530,  552,  600, 
609,  a.  8,  c.  32, 1. 136).  This  may  be  Incoherent  or  Irregular, 
as  Society  in  its  period  of  social  Incoherence — a  mere  mob  of 
Individuals ;  or  it  may  be  Orderly  and  Organized,  as  Society 
when  Organized  in  Groups  and  Series,  of  which  we  have  a 
compulsory  type  in  the  Organization  of  the  Army.  Free  Or- 
ganization in  Industrial  and  Social  Groups  and  Series,  presided 
over  by  the  Science  of  Organization  to  be  derived  from 
Universology,  belongs  to  the  Future.  Singular  Number  or  the 
Unit  corresponds,  therefore,  with  Monochrematic  Form,  (one- 


520 


ODD  AKD  EVEN  NUMBER  AND  FORM. 


[Ch.  VL 


tiling-form),  and  Plural  ]S"umber  or  the  Group  of  Units,  or  the 
Sum,  corresponds  with  Groupial,  Racemous,  or  Collective  Form. 
843.  Odd  Numbers  correspond  with  Inclined  or  Sectoral 
Form,  as  was  sufficiently  explained  elsewhere.  This  echoes 
in  turn  to  Round  Form,  and  hence  to  Reality,  Substance, 
and  Mass,  in  respect  to  its  freedom  from  the  constraining  in- 
fluences of  Normal  or  Segmental  Form.  We  say  Inclina- 
tion, or  Leaning,  for  that  which  is  governed  by  the  Spon- 
taneity of  mind,  as  against  the  Level  and  Balance  of  Rea- 
son. Even  Number  corresponds  with  Segmental,  Normal, 
or  Square  Form,  and  therefore  with  the  idea  of  Conformity  to 
Laio, — the  suppression  of  Spontaneity,  and  thence  with  the 
Orderly  Description  and  Training  of  Things,  or  of  Minds,  or  of 
Shapes  and  Ideas,  (in-formation) ;  and  hence  with  the  Form- 
giving  Element  itself,  even  as  distinctive  within  the  Domain 
of  Form,  The  following  Diagram  illustrates  Odd  and  Even 
Numbers,  and  their  Analogy  with  Odd  and  Even  Form  : 


Diagram     N"  o .     5  7 


NUMBEE-TJNITS. 

COERESPONDING  SHAPES. 

(Represented  by  the  Point- Element  of  Form.) 

(Represented  by  the  Line-Element  of  Form.) 

)         . 

1           .3    . 

"7    Odd  or 
>w                /    Inclined 

i'vVEw  or 
Segment- 

J 

1           -     .              .^ 

t 

\        /        or  Secto- 
V             ral  Form. 

al  Form. 

844.  The  larger  and  more  general  Analogue  for  Station  is 
Statement,  as  of  Sums  or  Problems,  to  be  solved  or  worked 
out;  (both  terms  from  the  Latin  stare^  to  stand).  The  cor- 
responding Analogue  of  Motion  is,  then.  Numerical  Opera- 
tion, or  the  actual  Performance  of  Calculations,  The  State- 
ment of  a  Sum  is,  in  preponderance.  Static  and  Spade,  as  it 
stands  or  lies  expanded  upon  the  slate  or  the  sheet  before  me. 
In  other  words,  it  occupies  Sjpace^  or  some  measure  of  Expan- 


Ch.  VI.]  STATEMEI^T  AND   OPEEATIOJS".  521 

sion.  The  JVumerical  Operation  is,  on  tlie  other  hand,  Ifotic 
and  Tempic,  in  preponderance.  The  Operation  or  Calculation, 
even  when  carried  on  in  the  mind,  consists  of  a  Succession  of 
Changes,  and  occupies  Time,  while  in  the  Multiplication  of 
Number  into  Number  we  testify  the  Analogy  of  this  Succes- 
sion or  Eepetition  with  Time  or  Times,  by  the  very  form  of 
the  expression  which  we  employ  in  describing  the  Operation, 
as  when  we  say  :  Five  times  five  are  twenty-five. 

845.  Numerical  Statement  is,  therefore,  again  another 
and  higher  Analogue  of  The  Cardinal  Series  of  Numera- 
tion, which  is,  on  the  contrary,  more  Elementary.  It  cor- 
responds with  Static,  Fixed,  or  Immovable  Form,  (Change- 
less Form). 

846.  Numerical  Operation  or  Calculation  is  another 
and  Higher  Analogue  of  the  Ordinal  Series  of  Numera- 
tion, which  is  more  Elementary.  It  corresponds  with  Motic, 
Fluxional,  or  Movable  Form,  (Changing  Form,  which  is 
Motion). 

847.  Addition  is,  in  like  manner,  a  higher  or  concrete 
Analogue  of  Unism.  It  is  the  Unition  of  Unit  to  Unit  in  the 
production  of  the  Sum.  Its  Form- Analogue  is  the  Adding  or 
Conjoining  of  Form  to  Form  at  Limits^  {Affinity^  Lat.  ad^  at  ; 
fines^  boundaries). 

848.  Subtraction  is  the  similar  Analogue  of  Duism.  It  is 
the  Sundering  of  Unit  from  Unit  in  the  production  of  the  Dif- 
ference. 

849.  Addition,  Subtraction,  Multiplication,  and  Divi- 
sion aro  reckoned  as  the  four  Fundamental  Rides  of  Arith- 
metic ;  but  Multiplication  is  reduced  by  Analysis  to  Addition, 
of  which  it  is  merely  a  more  condensed  and  comprehensive 
method,  and  Division  is  reducible  in  the  same  manner  to  Sub- 
traction (t.   000). 

850.  Addition  and  Subtraction  are,  then,  in  the  last  Ana- 
lysis, the  two,  and  the  only  two  Fundamental  Rules  of  Arith- 
metic, as  also  of  Algebra,  as  expressed  by  the  Plus-,  and 

41 


52.2  ENTITY  AND   EELATION.  [Cn.  VI. 

IllnusSigns.  Addition^  or  tlie  PZ?^.5-sign  is,  tlien,  Unist-ial, 
and  SicMraction  or  tlie  lllnus-sign,  is  Duismal.  The  Com- 
posity  and  Co-working  of  tliese  two  is  tlie  Trinism  or  Com- 
pleteness, in  this  fundamental  sense,  of  the  Total  Calculus. 

851.  Addition  thus  repeats,  as  the  higher  or  concrete  Ana- 
logue in  Number,  the  l^umber  One  or  the  Single  Unit  as 
simple  element ;  precisely  as  the  coming  together  of  two  Lines, 
Limits  or  Boundaries,— as  between  countries  or  farms, — 
repeats  the  Unity  of  Point  as  the  simplest  element  of  JForm. 
We  say  habitually,  (notwithstanding  the  contradiction  under 
more 'critical  examination),  ^' the  Point  at  which  Two  Lines 
meet,"  even  though  we  contemplate  them  as  meeting  side  hy 
side,  and  at  every  point  along  the  extension  of  each  Line. 

852.  Subtraction  repeats,  as  the  higher  or  concrete  Ana- 
logue in  IN'umber,  the  Number  Two  as  simple  element ;  pre- 
cisely as  the  cutting  off  of  a  portion  of  country  or  of  a  farm 
by  a  Line  which  is  then  viewed  as  separating  the  parts,  is 
only  a  higher  instance  of  the  same  kind  of  differencing  as  that 
by  which  any  two  Points  are  separated  from  each  other. 

853.  Numerical  Operation  or  Calculation,  repeats,  as  the 
higher  or  concrete  Analogue  in  Number,  the  Number  Three, 
as  simple  element.  Its  Analogue  in  Form  is  the  Hinging  of 
the  Line,  in  its  double  aspect,  as  at  the  same  time  the  Point  of 

Unition  and  the  Point  of  Reparation,  between  two  Spaces. 

854.  If  now  we  pursue  the  Analogues  of  Number  in  the 
Domain  of  Form,  those  of  these  several  discriminations  of 
Numbers,  and  of  some  other  related  discriminations,  will 
occur  as  follows : 

855.  It  was  previously  shown,  in  respect  to  Number,  that 
the  Substance  and  the  Form  of  Numher,  that  is  to  say,  the 
Entical  and  the  Relational  Element  wliicJi  comhinedly  malce 
the  Existence  of  Number,  are  the  Individualized  Units  of 
Number,  for  Substance  or  the  Entical  Element  ;  and  tlie 
connecting  Lines  of  Tliought,  or  those  Lines  of  Inter-relation- 
ship between  the  Units  which  constitute  them  into  a  Sum  or  a 


Ch.  YI.]  COMPOSITY   OF  EXISTEI^CE.  523 

Series,  forFoEM,  or  the  Eelatioi^al  Element,  icitliin  the  total 
Composlty  or  Existence  of  Number,  (t.  503,  555,  a.  37, 1. 198). 

856.  Let  us  place  Nine  Digital  Units  in  a  circle  or  group, 
an  arrangement  congruous  with  Cardinal  Number,  Eight  of 
them  surrounding  One,  which  is  then  the  Central  Unit,  and 
as  such,  the  Pivot  of  the  Group,  or — what  is  the  same  thing — 
the  Car  do  or  Hinge  of  the  total  Cardination  of  the  Units  thus 
represented.  Let  the  eight  outer  Units  arrange  themselves  at 
equal  distances  from  the  central  Unit,  all  of  which  they  do 
naturally  in  Nature,  and  in  the  Thought,  by  virtue  of  that 
TEjN-DEisrcY  TO  Equatioist  which  is  equally  the  Law  of  Nature 
and  of  Thought,  (t.  553,  535). 

857.  Let  us  then  abstract  the  Lines  of  Thought  which  con- 
nect the  Central  Point  and  the  Outer  Points,  retaining  now  the 
Central  Point  as  Pivot  or  Nucleus  of  these  Lines,  or  as  it  were, 
for  the  Hub  of  the  Wheel,  of  which  these  eight  Imes  are  the 
Spokes,  or  Radii.  This  constitutes  a  second  figure  differing 
from  the  first  as  the  predominance  of  Line,  the  formative  or 
Relational  Element,  over  Point  the  Substancive  or  Entical  Ele- 
ment, causes  it  to  differ,  (t.  687). 

858.  Let  us  then  constitute  a  third  Figure,  by  inserting  the 
Lines  within  the  first  figure,  or  between  the  central  and  sur- 
rounding Points  ;  the  Points  and  connecting  Lines  making 
combinedly  what  really  exists  synstatically  prior  to  our 
Analysis.  In  this  Composity  of  Points  and  Lines,  and  in  that 
to  which  tliey  correspond  in  the  Mind;  the  Points  of  Sensa- 
tion, (a.  37,  t.  198),  Attention,  etc.,  and  the  Lines  of  Dis- 
crimination; Comparison,  etc.,  we  have  the  Type  of  the 
Co:N'STiTUTio]sr  of  all  Thiis'gs,  whatsoever,  lohether  in  the 
Material,  or  the  Spiritual  Domain  of  Existence;  the  En- 
tical and  the  Kelational  Factor,  respectively,  united  in  the 
Trine  which  is  Existence  and  Being  itself.  Unit  and  Duad, 
Point  and  Line,  in  their  Inexpugnable  Connexity,  and 
Convertible  Identity,  symholize  the  Constitution  of  all 
Things  whatsoever,  (t.  839). 


524  DECIMALS  AI^D  DUODECIMALS.  [On.  VI. 

859.  The  following  Diagram  exhibits  the  three  Figures  above 
described  with  their  Numerical  Analogies  : 


Figure  3.     » 


Figure  2. 


IDiagram     No.     S8 


«L   1   j»  /  Total  CompoBity  or  Constitution  of  Number  =  EXISTENCE 

'~/\~*       _   t     (of  Number). 

I 

\\   /      ^    (  The  Morphic  or  Relational  Element  of  Number  ;  FOBM  (of 
"~7T\~     "So  V     Number.)  =  Inter-relations,  (Laws). 


,  S   r  "^^^    Substancive    or  Entical    Element  of  Number ;    STJB- 

Flgure  1.     •      •      •         \      STANCE  (of    Number.)   =   Group  of   Individual    Cells, 
*    •    *  (__     Atoms,  or  Persons  in  Society. 


860.  We  have  here  also  the  solution  of  the  mystery  of  the 
Number  Nine,  which  is  the  fascination  of  the  Poets,  and  was 
the  puzzle  of  Pythagoras.  The  Line-Figure,  Fig.  No.  2,  is  con- 
stituted of  the  first  two  Normal  Diamitrits,  the  Horizontal  and 
the  Perpendicular  Axial  Lines  ;  crossing  each  other  at  right 
angles  ;  plus  the  two  Sub-Normal  Diamitrits,  inclining  at  the 
angle  of  forty-five  degrees,  and  crossing  each  other  in  like 
manner  at  the  Centre.  These  make  the  eight  Arms,  or  Spokes, 
or  Eays,  which,  with  their  Centre-Point  or  Pivot,  make  Nine. 
The  Arms  represent,  in  turn,  the  Eight  Outer-Points,  or  Units, 
which,  in  the  First  Figure,  take  the  place  of  them. 

861.  The  Outlying  Vacant  Space,  surrounding  either  Figure, 
is  then  the  Analogue  of  Zero,  as  already  repeatedly  demon- 
strated. Tlie  Central  or  Pivotal  Unit,  as  representative  of  the 
entire  Group  and  of  all  higher  Groups  of  Number,  up  to  In- 
finity, is  then  what  I  have  meant  by  1  =  ALL,  so  repeatedly 
contrasted  heretofore  with  Zero  (t  867). 

862.  Zero  and  the  Nine  Digits  are  not,  therefore,  an  acci- 
dental basis  of  Numeration.  They  are  one  of  the  measured 
Series  of  Nature,  revealed  to  the  early  Intuitions  of  Man. 


Ch.  VI.J  UNISMUS  AND  DUISMUS   OF  NUMEEATIOIS^.  525 


The  Decimal  Numeration,  so  constituted,  is,  however, 
only  the  JSTaturismal  or  Unismal  Stage  of  the  development  of 
the  Total  Scheme  of  Numeration.  For  the  higher  purposes  of 
Science,  Universology  reveals  the  fact  that  a  Duodecimal 
Numeration  is  far  more  congruous  and  effective,  and  it  pro- 
vides the  instrumentality,  and  will  expound  the  method  and 
advantages  of,  tliis  Scientismal  or  Duismal  Stage  of  the  devel- 
opment of  the  total  Scheme  of  Numeration.  As  the  Decimal 
Scheme  wiD  remain,  however,  the  more  convenient  for  popular 
use,  the  Trinismus  of  this  Domain  will  he  found  in  the  Com- 
posity  of  the  two  previous  Schemes,  c.  1-5. 

864.  The  Morphic  Type  of  the  Duodecimal  basis  of  Numera- 
tion is  obtained  from  the  figures  in  the  preceding  Diagram, 
with  the  addition  of  the  Third  Normal  Diamitrit  which  would 
stand  at  right  angles  to  the  surface  of  the  paper. 


Commentary,  f.  863,  1.  Fourier  insists  upon  the  number  12  as  the  true 
Basis  of  Numeration,  as  that  which  has  the  greatest  number  of  divisors.  Comte 
has  curiously  enough  fallen  upon  the  number  7,  which,  for  a  Mathematician 
who  would  be  supposed  to  have  m  view  practical  convenience  as  well  as  theory, 
is  not  a  little  surprising.  J.  Stuart  Mill,  in  criticizing  Comte  upon  this  point, 
has  the  following :  "  The  number  Seven,  therefore,"  (from  Comte's  love  of 
fanciful  System)  "must  be  foisted  in  wherever  possible,  and  among  other  things 
is  to  be  made  the  basis  of  numeration,  which  is  hereafter  to  be  septimal  instead 
of  decimal ;  producing  all  the  inconvenience  of  a  change  of  system,  not  only 
without  getting  rid  of,  but  greatly  aggravating  the  disadvantages  of  the  exist- 
ing one.  But  then,  he  says,  it  is  absolutely  necessary  that  the  basis  of  numera- 
tion should  be  a  prime  number.  All  other  people  think  it  absolutely  necessary 
that  it  should  not,  and  regard  the  present  basis  as  only  objectionable  in  not 
being  divisable  enough.  But  M.  Comte's  puerile  predilection  for  prime  num- 
bers almost  passes  belief.  His  reason  is  that  they  are  the  type  of  ineductibil- 
ity  :  each  of  them  is  a  kind  of  ultimate  arithmetical  fact."  (1). 

2.  The  far  greater  working  convenience  of  the  number  Twelve  for  high 
mathematical  calculations,  has  been  in  some  measure  tested  by  some  of  my 
associates  in  the  labor  of  practically  applying  the  Principles  of  Univeisology 
in  the  Special  Sciences. 

3.  These  principles,  operating  within  the  Elements  of  Speech,  furnish  a  con- 
venient naming,  by  a  single  two-letter  syllable,  of  each  number  up  to  12  x  12 


(1)  "  Later  Speculations  of  Auguste  Comte."    Westiuinster  Review,  July,  18G5. 


526  MOEPHISM   OF  In^UMBER-SEEIES.  [Cn.  VL 

865.  The  Morpliic  Analogues  of  the  Cardinal  and  Ordinal 
Series  of  jS'umbers,  respectively,  were  given  in  the  preceding 
Chapter.  (See  Dia.  No.  45,  t.  670).  The  single  expansive 
Ch'cle  is  the  Analogue  of  Cardinal  Numeration,  and  thence  of 
the  Cardination  of  the  Universe  in  Space ;  or  of  Universism 
itself,  as  One-Truism  around  the  Single  Pivot,  (Lat.  unus^ 
o:srE,  mrto^  versus,  turn).  The  Succession  of  Circles  is,  then, 
the  Analogue  of  Eventuation  in  Time,  or  the  Ongoing  of 
Events,  as  repetitive  again  of  Numerical  Ordinality,  (Dia.  45, 
t  670).  This  Analogy  is  so  important  that  its  repetition  at 
different  points  is  not  inappropriate.  It  is  strikingly  shown 
in  connection  with  the  Morphic  Analogues  of  Integers 
and  Fractions  (t.  840)  in  the  Important  Diagram  which 
follows : 


or  144.  Taking  tbia  basis  from  me,  Professor  Tbomas  Harland,  assisted  by 
Professor  M.  A.  Clancy,  of  the  Pantarchal  University,  attempted  the  construc- 
tion of  a  System  of  Multiplication  in  -which  the  relative  changes  of  consonant 
and  vowel  sounds,  under  a  law  of  change  inherent  in  them,  should  register,  in 
the  form  of  tlie  derived  icord  or  naming^  the  corresponding  number  which  should 
l)e  the  product  of  the  two  factors  separately  represented  by  the  syllable  to 
which  the  law  of  change  was  applied.  This  subtle  conception  cannot  perhaps 
be  b3tter  described  than  by  saying  that  the  attempt  to  which  it  led  was  an 
effort  to  construct  a  Babbage's  calculating  machine,  the  materials  employed 
being  the  vocal  sounds  of  which  the  names  of  the  numbers  are  composed ; 
materials  produced  at  will  in  the  mouth  of  each  individual. 

4.  The  law  of  change  requisite  to  the  desired  result  revealed  itself  very 
beautifully  within  the  Consonant  Domain,  and,  at  one  time,  those  gentlemen 
announced  to  me  that  the  result  would  be  that  every  child  would  be  able  to 
multiply  up  to  144  times  144  with  as  much  facility  as  now  we  multiply  6  by  6  ; 
that  every  individual  would,  in  other  words,  carry  a  calculating  machine  in  his 
head. 

5.  Subsequently,  on  entering  upon  the  Vowel  Domain  with  the  experiment, 
difficulties  were  encountered  from  some  complexity  in  the  working  of  the  Law 
which  as  yet  the  experimenters  have  not  been  able  to  solve.  Professor  Harland 
has  promised  to  endeavor  to  furnish  me  with  a  paper  explaining  the  nature  of 
this  investigation,  the  progress  made,  and  the  nature  of  the  difficulty  ;  but, 
owing  to  the  pressure  of  his  present  engagements  in  the  business  of  the  Gov- 
ernment at  Washington,  it  will  veiy  probably  not  be  forthcoming  in  season  to 
accompany  the  present  work. 


Ch.  VI.]  MOEPHOLOGICAL  TABLEAU  OF  NUMBEE. 


527 


Diagram.     InT  o .     S9« 


Figure   1, 


OAEDINAL  SEEIES 

(of  Groups). 


Figure  2. 


Sub-Figure  1. 


Sub-Figure  2. 


Figure  3. 


628  EXPLAIs^ATIOX   OF  DIAGEAM.  [Ch.  VI. 

866.  Figure  2  represents  tlie  Important  Morpliic  Analogy 
of  tlie  Odd  and  Even  Numbers,  within  the  Cardinals  (Dia. 
No.  50,  t.  834) ;  and  Figure  3  resumes  the  Cardinality  and  the 
Ordinality  in  a  Single  View,  as  of  a  Planet  and  its  OrMtal 
Line,  a  basic  Universological  Idea  destined  to  a  great  variety 
of  Elaborations.  (Dia.  No.  45,  t.  670). 

867.  In  Figure  1  of  the  Diagram  the  Groups  of  Cii^cles  at 
the  right  hand  indicate  the  Groups  of  Units,  which  are  then 
seriated  in  the  Cardinal  Series  of  Positive  Number.  The  whole 
array  consecutively  onto  Infinity  is,  collectively,  what  is  meant 
by  Absolute  Positive  Unit,  or  1  =  All.  On  the  left  of  the 
Figure  is  Zero,  counterparting  this  Absolute  Unit,  These 
are  the  Numeral  reproductions  of  the  Metaphysical  Some- 
thing and  the  Nothing,  respectively ;  the  Circles  are  no 
other  than  points  enlarged,  (t.  118),  and,  as  we  have  seen,  size 
is  a  matter  of  indifference  in  Unimrsology.  (t.  836). 

868.  The  Groupial  character  of  Cardinal  Numeration  is 
generalized,  in  its  totality,  as  One  Infinite  Group  ;  and  this  as 
an  individual  body  or  globoid  mass.  This,  in  turn,  is  repre- 
sented by  the  single  Circle,  Figure  3  of  the  Diagram,  ana- 
logous with  the  Universe  in  Space, 

869.  Above  the  Central  Circle  Figure,  1  representing  the 
Initial  and  Central  Unit,  is  the  Series  of  Single  Circles  which 
is  the  Analogue  of  tlie  Ordinal  Series  of  Nurribers,  This 
accords  with  the  idea  of  Succession  in  Time,  and  when  epitom- 
ized down  to  a  Single  Line,  as  constituted  of  a  succession  of 
points,  the  Line  or  Track  is  the  Analogue  of  Time,  as  shown 
in  Figure  3.  (t.  155-156,  214,  Dia.  No.  45,  t.  670). 

870.  Below  the  Central  Circle,  the  Analogue  of  the  Primitive 
Unit  in  Figure  1,  there  is,  extending  downwards,  a  Counter- 
Series  of  Circles  which  are  subdivided  or  sectionized  interiorly 
into  Parts  or  Fractions.  These  Parts  echo,  number  for  num- 
ber, to  the  Corresponding  Cardinal  and  Ordinal  Whole  Num- 
bers of  the  Integral  Series.  Tliese  are  then  the  Morphic  Ana- 
logue of  the  Fractional  Series  of  Numbers,  (t.  305,  314,  341). 


On.  VI.]  :jEACTIO]^S  DAKK  I  INTEGERS  LIGHT.  529 


% 


871.  The  Fractional  Divisions  of  the  Single  Unit,  as  Halves, 
Thirds,  etc.,  are  here  exhibited  abstractly  in  a  series  of  differ- 
ent circles  for  the  sake  of  the  illustration  ;  they  all,  however^ 
ACTUALLY  OCCUR  wiTHiK  THE  SiNGLE  UisriT,  aud^  therefore^ 
they  are  properly  Subdimsions^  merely,  withijs"  a  single 
Circle.  There  is,  thus,  an  Infinity  of  Fractional  Units  within 
every  Single  Integral  Unit  In  this  sense  Every  Single  Unit 
is  literally  a  1  =  All,  or  a  Unit  embracing  an  Infinity  of 
Units  within  the  compass  of  its  own  organization. 

872.  The  sectionlzing  of  the  Single  Unit  within  itself  in  the 
production  of  the  so-called  Fractions  is,  as  it  were,  a  process 
that  proceeds  in  the  dark.  It  is  like  the  interior  divisions  of 
our  own  bodies,  which  are  hid  from  our  view.  Fractions  are 
thus  the  Analogue  of  the  Subjective  Domain  ;  and  as  the 
Interior  of  the  Earth  is  associated  in  respect  to  Darkness  with 
the  Shaded  or  Mght-Side  of  the  Planet,  the  Circles  illustra- 
tive of  Fractions  in  the  Diagram  are  shaded  for  the  sake  of  the 
Analogy,  (t.  341). 

873.  The  Integral  Groups  and  Series,  that  is  to  say,  the 
Groups  and  Series  of  Whole  Numbers,  are,  on  the  contrary, 
outlying,  the  Individual  Units  separated  from  each  other  with 
Interstices  of  Free  and  Luminous  Space  between  them.  It  is 
as  when  the  Observer,  instead  of  looking  into  himself  subjec- 
timly^  looks  outward  objectively^  upon  the  Groups  and  Troops 
or  Trains  of  the  Bodies  of  other  Men,  or  upon  the  Planets  in 
the  Heavens.  Even  his  own  body,  as  externally  viewed,  be- 
longs to  the  same  objective  category  of  perceptions.  The 
circles  representing  this  style  of  numbers  are  left  unshaded 
to  indicate  the  general  day  or  luminosity  of  the  Objective 
Domain.  The  Primitive  Unit  standing  midway  between  the 
Fractions  and  the  Whole  Numbers,  to  both  which  it  is  iiinge- 
wise  or  pixotally  related,  dips  down  halfway  into  the  obscur- 
ity of  the  Subjectivismus,  and  arises  with  its  Aerial  Dome  or 
Hemisphere  like  our  Residence  on  the  Planet,  and  like  our 


530  INTERIS-AL  SECTIONS;  EXTERNAL  GEOUPS.  [Ch.  VI. 

outlooking  Mental  Experience,  into  the  luminosity  of  tlie  Ob- 
jectivismus  (t  307). 

874.  Fractional  Numbers  are  thus  the  Numerical  Analogue 
of  the  Subjective  World  or  the  World  within  ;  and  the  Whole 
Numbers,  with  their  orderly  arrangement  in  Groups  and  Series 
of  Groups,  are  the  Analogue  of  the  External  or  Objective 
World ;  whether  it  be  the  World  of  Men  in  Society,  or  the 
World  of  Things,  and  then  pre-eminently  of  the  Planetary 
Bodies  in  the  Solar  System,  the  type  of  Measured  Series  and 
Harmony  in  the  Universe,  together  with  the  still  farther  out- 
lying World  of  the  Fixed  Stars,  which  are  distributed,  to  our 
perception  at  least,  in  Free  and  Unmeasured  Series  like  the 
sands  on  the  shore  (t.  307,  341). 

875.  The  Point  or  Single  Circle,  representative  of  Globe,  the 
Enlarged  Point,  and  hence  of  Thing,  Planet,  World,  is,  as 
previously  shown,  the  Analogue,  therefore,  of  the  Single  Unit, 
or  of  the  Number  One,  (t.  532,  541). 

876.  Any  two  Points  are,  consequently,  the  direct  and  literal 
Analogue  of  the  Duad,  or  of  the  Number  Two. 

877.  But,  as  already  shown,  likewise,  (t.  532),  it  is  not  the 
Two  Points  themselves,  but  the  Straight  or  Stretched  Thought- 
Line — which  intervenes  between  them,  and  makes  them  into 
a  Two  as  a  Sum — which  is  the  single  Sign  or  Thing  represen- 
tative of  the  Principle  of  Duism,  or,  in  other  words,  of  the 
Spirit  of  Two.  This  is,  in  turn,  Morphically  considered,  tJie 
Quality  of  Straightness,  The  Line  intervening  between  the 
two  Unit-Points  is,  by  Absolute  Necessity,  by  Tendency  to 
Equation,  and  by  Economy  of  Means,  which  is  the  assump- 
tion of  the  simplest  method  for  the  attainment  of  ends, 
Straight,  and  not  Crooked  or  Curved ;  for  wheresoever  a  Line 
is  hroJcen,  there  occurs  a  New  Point,  so  that,  in  order  to  en- 
visage the  Primitive  Intervening  Line,  we  must  then  contract 
our  attention  to  the  Straightness  which  occurs  between  the 
First  Point,  and  the  Break  or  Angle  which  now  occupies  the 
position  of  the  Second  Point.     Straightness  is,  therefore,  the 


Ch.  VI.]  AIs^THROPOID,    ANTIIEOPOIDULE.  631 

MorpMc  Analogue  of  Duism,  and  its  exact  Eclio  witMn  this 
new  Domain ;  as  Roundis^ess,  on  the  other  hand,  is  the  Ana- 
logue of  UmsM.  The  Iteration  of  this  statement  is  demanded 
Ibj  its  importance  (t.  516). 

878.  The  Point  is  alike  representative  of  the  Real  or  Con- 
crete Unit,  and  hence  of  Thing,  Planet,  World  ;  bnt  it  is  then 
a  Derivative  from  that  Point  which  is  the  precise  Analogue  of 
Unism  or  the  Spirit  or  Quality  of  the  Unit.  To  obtain  this 
Derivative,  of  the  same  order  as  the  Straight  Line,  that  is  to 
say,  itself  a  Line  of  a  Different  Character  from  the  Straight, 
let  the  Point  be  first  enlarged  into  a  Circle,  and  then  take  a 
section  or  any  portion  of  the  periphery  of  such  Circle  as  the 
Line  sought  for.  This  will  have  in  it  the  quality  of  Round- 
ness, as  the  Counterparting  Quality  to  the  Straightness  of  the 
True  or  Primitive  Line.  It  will  be  a  Curve  of  the  Circular 
Order  of  Curvation.  Roundness  is,  throughout,  the  Morphic 
Analogue  of  Unism,  and  its  exact  Echo  within  this  new  Do- 
main. All  of  this  is  again  repeated  from  previous  statements, 
but  with  a  view  to  new  applications,  (t.  547,  516). 

879.  Strictly  speaking,  therefore,  the  Point  and  the  Line  are 
not  the  Analogues  of  Unism  and  Duism,  as  previously  stated, 
but  the  Point  is  the  Analogue  of  the  Concrete  Unit,  and  of  its 
Analogues,  Thing,  Planet,  Real  World,  (t.  541) ;  and  the  Line 
is  the  Analogue  of  the  Abstract  Duism,  the  Spirit  or  Quality 
of  Two,  the  intervening  Nexus^  Relation,  or  Law. 

880.  To  unite  the  Point  itself  (not  now  the  Curve  derived 
from  the  Periphery  of  the  Expanded  Point,  t.  547)  and  the 
Line  in  a  Single  Compound  Figure  is,  therefore,  to  obtain  the 
Epitome  or  most  elementary  representative  of  Elaborate  Exist- 
ence :  that  is  to  say,  of  Existence  in  its  next  higher  Stage  of 
Development  above  the  Abstract  Conception  typified  by  the 
Perpendicular  or  Uprising  Line  in  Diagram  No.  43,  (t.  634). 
The  New  Figure  resulting,  while  therefore  Elaborate,  is  still 
the  most  Elementary  Exhibit  witMn  tJie  Elaborate  Domain 
of  Form. 


532  GEAND  TEKMIiq-AL  C0NVERSI0:N'.  [Ch.  VI. 

881.  The  Figure  so  compounded — the  Point  as  Head  con- 
joined to  the  Line  as  Trunk,  at  its  End,  loy  means  of  a  Neck 
or  more  attenuated  Line  of  Connection — is  then,  symbolically, 
or  in  Type-form,  and  also,  actually,  or  in  Embryonic  Develop- 
ment, the  Primitive  Trace  of  the  Human,  or  of  the  higher 
Animal  Body.  This  Figure,  so  compounded,  I  denominate, 
technically,  an  Anthropoid  (Gr.  AntJiropos,  Man  ;  EidoSj 
Foem),  or — with  reference  to  its  Smallness  as  a  ''Primitive 
Trace"  within  the  Egg  or  Embryo),  an  AntTiropoidule,  Its 
composition  is  shown,  and  it  is  carried  up  through  several 
degrees  of  its  higher  development  in  the  following  Dirgram  : 

Diagram.     No.     60. 
Head.  Trunk. 


Anthropoidule  or 

Secondary  Stage 

Anthropoid. 

Primitive  Trace. 

1 

oftldsidea. 

f 

{Embryonic.) 
1 

1 

1 

882.  The  shrewd  observer  will  detect  the  fact  that  the  Point, 
and  therefore  the  Head,  should,  by  the  first  drift  of  Analogy, 
represent  Substance  as  the  Concrete  Factor  of  Existence,  and 
that  the  Abstract  Line,  and  therefore  the  Trunk,  should,  by 
the  same  reasoning,  represent  Form.  The  reason  why  this 
first  drift  of  Analogy  is  reversed  in  the  Human  Body  is  one  of 
the  Grand  Arcana  of  Universology,  involved  in  the  following 
Law  :  That  it  is  the  purpose  within  every  career  of  Progressive 
Development  so  exactly  to  reverse  the  primitive  condition  of 
Things  as  to  change  all  Primitive  Analogies  into  their  Oppo- 
sites.  This  is  the  Grand  Teeminal  CoinrEESiois^  ioto  Oppo- 
siTES,  which  Nature  is  everywhere  striving  to  effect.  It  is  The 
Conversion,  Regeneration,  or  New  Birth,  which  is  everywhere 
called  for  in  the  nature  of  Things.  In  the  ultimate  elabora- 
tion of  the  Human  Figure,  the  Trunk  represents  Substance,  or 
that  which  stands  under,  (Lat.  52^,undee;  stare,  to  stand), 


I 


Ch.  VI.]  CHILD   ANiy   MAiS-  ;   FALSE  A]S^D   TRUE  YEETEBEATES.    533 

and  the  Head,  with  its  Face  and  Features,  comes  to  represent 
Form  or  Feature. 

883.  The  Fact  in  question  is  illustrative,  as  just  stated,  of  a 
Grand  Termijn-al  Conversion  into  Opposites,  as  between 
Origins,  or  Primary  Domains,  and  Final  Elaboration  or 
Complete  Development, — a  Principle  which  is  formulized  as 

The  Polar  Oppositeness  (or  Antithetical  Reflexion)  of 
Primitive  States  and  Ultimate  Elaboration; 

or, 
Terminal  Conversion  into  Opposites  between  Incipiency 

AND  Finality. 

884.  II  is  the  Grand  Operation  of  Nature  so  to  turn  upon 
the  Axis  of  the  Universe,  (the  Infinite  One  Turn,  Lat.  unus, 
ONE,  and  versus,  turn),  that  the  outcoming  of  Exposition 
shall  contradict  the  Elementary  Outlay  of  Appearances, 
Such  is  the  Artistic  and  Dramatic  Element  inherent  in  the 
very  Constitution  of  Being.  To  illustrate  :  The  Child  is  born 
with  its  Head  downward,  while  it  is  destined  to  pass  up 
through  successive  stages  of  position,  in  arms,  and  creeping 
upon  the  floor,  until,  finally,  it  reverses  its  Primitive  Posture, 
and  stands  erect.  So,  the  lowest  Forms  of  Incipient  Verte- 
brates, the  Pseudo-Yertebrates,  as  we  may  denominate  the 
Cuttle  Fishes  with  a  Primitive  Trace  of  an  Interior  Skeleton, 
carry  their  Heads  directly  beneath  them,  and  are  hence  called 
Cephalopods  (Heads  for  Feet).  The  True  Vertebrates  then 
commence  rectifying  their  Position,  and  do  it  more  and  more 
as  they  ascend  in  rank.  The  Fishes  are  Horizontal ;  the  Kep- 
tiles  elevate  the  Head  somewhat  more.  The  Spirited  Horse 
strives  hard  to  lift  his  Head  above  the  beast-like  level ;  the 
Pseudo-Man  or  Monkey  arrives  at  an  Angle  of  45°  ;  some 
Birds  do  the  same ;  but  Man  alone  achieves  the  Perpendicu- 
lar, and  so  reverses  the  Poles  of  the  Primitive  Destiny.  A 
similar  Inversion  concerns  the  Kelations   of  the  Elementis- 


o34  EECURREKCE  TO  eleme:n"taky  EOEMS.  [Ch.  VI. 

mus  and  the  Elaborismiis  of  Being.  The  same  Prmciple  pre- 
vails in  the  Calculation  of  Social  and  Moral  Destinies.  ''The 
First  shall  be  Last,  and  the  Last  First."  The  Subject  begins 
to  expand,  on  all  hands,  beyond  the  limits  of  our  present 
purpose. 

885.  This  recondite  subject  wiU  be  discussed  elsewhere,  and 
is  early  introduced  here  to  remove  a  stumbling-block  which 
might  suggest  itself  to  the  reader ;  but  as  it  occurs  it  offers  the 
favorable  opportunity  for  recording  the  Principle,  in  Appro- 
priate Formulae. 

886.  Let  us  recur  for  a  moment  to  the  more  Blended  Com- 
posity  of  Curvature  and  Straightness,  prefixing  the  Typical 
Curve  and  Straight  Line,  as  in  the  following  Diagram  : 

Diagram     No,     61, 

Elementary    Perms.  (Dia. No.  lo,  t  5i2> 

Are  0/  Circle— tiATURE,    Straight  Line— BClEUCE  iine  o/ Beauty— A RTt    C  1. 


887.  It  is  no  valid  criticism  upon  these  Analogies  to  say  that 
!N^ature  never  accomplishes  a  true  Geometrical  Curve.  It  is 
her  Drift  or  Endeavor,  so  to  speak,  to  do  so,  and  hence  the 
predominance  of  circular  and  globular  Types  of  Fonn,  proxi- 
mately, though  not  actually,  throughout  her  Domain  of  Opera- 
tions ;  and  again,  it  is  in  Science,  which  is  Exact,  that  the 
Primitive  Curve  is  the  Analogue  of  this  quality  in  Nature, — 
treating  it  by  Abstraction  as  if  it  existed  in  Nature  (t.  511). 


Commentary,  t.  886,  1.  Hogarth's  Line  of  Beauty  has  itself  a  threefold 
development,  elaborated  under  the  guidance  of  Universological  Principles, 
vandng  the  Curve,  and  each  of  these  again  other  threefold  variety,  as  Types  of 
higher  and  higher  Evolutions  of  the  Artistic  Idea.  These  details  will  be  ap- 
propriate to  future  special  Expositions  of  these  new  Principles  in  the  Domain 
of  Art. 


Ch.  VL]  IVTATUEISM,    SCIENTISM,    ETC.,    OF  NATURE.  535 

In  otlier  words,  Nature,  in  the  Actual  or  Concrete,  or,  as  she 
exists,  is  not  herself— in  this  technical  sense— purely  natural. 
She  has  likewise,  within  her  composition,  the  element  of 
Straightness,  as,  for  example,  in  the  formation  of  Crystals, 
which  element  is,  nevertheless,  in  the  same  abstract  sense,  pre- 
ponderantly, the  quality  and  the  characteristic  of  Science,  as 
contrasted  with  Nature  (t.  522).  The  result  is,  that  what  we 
call  Nature,  in  the  actual,  resultant,  concrete  World,  is  always 
interblended,  her  own  characteristic  Roundness  being  present 
in  MePwE  Peeponderance  only,  as  testified  in  the  general 
or  proximate  Rotundity  of  Planets,  Orbits,  etc.  In  her  General 
and  Superior  Expression,  therefore.  Nature  is  herself  Artistic, 
and  the  Egg  is,  so  to  speak,  an  Art-Product  of  Nature^  and  in 
a  still  higher  degree  the  Grand  Animal,  and  the  Grand  Man, 
born  of  the  Egg,  are  so  (t.  514). 

888.  The  Mineral  Kingdom,  and  especially  in  hulk^  as 
Planetary  and  OrMtal  Masses  and  Careers^  is  then  the  Grand 
Analogue  and  Embodiment  of  the  Naturism  of  Nature  ; 
The  Vegetable  Kingdom,  with  its  Limbs,  Limitation,  qr 
Branchiness,  and  its  Straightness  and  Uprightness  of 
Trunk  or  Centre-Line,  is  the  Grand  Analogue  of  Measuring 
Rods  or  Reeds,  and  of  Standards,  and  is  the  Embodiment^ 
therefore,  of  the  Scientism  of  Nature  ;  and,  finally,  the 
Animal,  and  pre-eminently  The  Hominal  Kingdom,  with 
its  Interblending  of  all  Analogues,  as  intimated  in  the 
Composition  of  the  Anthropoid,  (Dia.  No.  60,  t.  881),  and  the 
Line  of  Beauty,  (Dia.  No.  61,  t.  886),  is  the  Analogue  and 
Embodiment  of  the  Artism  of  Nature. 

889.  Technically,  the  Mineral  Kingdom  is,  therefore,  the 
Naturismus  of  Nature  ;  the  Vegetable  Kingdom  is  the  Scien- 
tismus  of  Nature ;  and  the  Animal  Kingdom,  culminating  in 
Man,  and  finally  in  Society,  or  strictly,  in  its  Naturismal 
Stage  of  Development,  is  the  Artismus  of  Nature. 

890.  Science  then  intervenes  to  study,  to  comprehend,  and 
to  classify  Nature,  as  the  Animal  World,  for  example ;  and 


536  CAEDINISMAL  EIS^TITY ;  OEDIXISMAL  TKACK.        [Ch.  YI. 

finally  comes  Aet  to  reproject  a  Higher  or  Renovated  Nature, 
as  in  the  skilled  breeding  of  Animals  (from  Science)  ;  and  in 
the  higher  culture  of  Man,  and  in  the  Skilled  Organization  of  all 
human  affairs,  culminating  in  a  Divinized  and  Angelic  Human 
Consociated  Life,  the  God-intended  Destiny  of  the  Race,  It 
is  here  that  first  the  Straight  Lines,  as  Measurers  and  Stand- 
ards, Platforms  and  Lays  or  Laws,  (Scientoid),  and,  secondly, 
the  Serpentine  or  gracefully  curving  Lines  of  Art,  come  to 
predominate  over  the  prevalent  rotundity  of  Nature ;  while, 
however,  it  must  never  be  forgotten  that  all  Lines  occur  in  all 
Domains^  by  Inexpugnability  ;  that  there  is  Oveelappiistg 
throughout ;  and  that  the  discrimination  is  one  therefore  of 
MEEE  Peepondeeance,  or  Degree  (t.  526,  603). 

891.  In  other  words ^  Nature  has  a  Naturismus^  a  Scien- 
tlsmus,  and  an  Artismus  of  her  own  ;  and  so  also  ham  Sci- 
ence and  Art;  as  so,  indeed,  have  all  Domains  and  Objects 
and  Aspects  of  Being  in  the  Universe  (t  522). 

892.  The  Anthropoid  or  Figure  of  the  Individual  Man  is,  by 
virtue  of  the  Neck  or  connection  of  the  Point-,  and  Line- 
Analogues  of  Unity  and  Duism,  a  Cardinismus  or  Hinge-like 
Apparatus,  The  Head  is  representative  of  the  Unit,  and  the 
Teut^k,  as  a  Line  or  Bar  ideally  swinging  from  this  Pivot,  is 
the  process  or  projection  which  turns  upon  the  pivot,  as  the 
gate  swings  upon  its  hinge  or  hinges. 

893.  The  Pathway  of  the  Man  as  he  walks  through  the 
Field  is  then  an  Ordinismus  or  Successionary  Scheme,  or 
Series  of  Individual  Steps,  connected  by  intervening  Traces  or 
Lines.  If  the  points  be  single,  as  when  the  tracks  of  the  sepa- 
rate feet  are  not  discriminated,  there  is  a  Simple  Order,  merely, 
as  the  result.  If  the  discrimination  takes  place,  there  is  then 
Co-OEDiT5^ATio]^,  or  Parallel  Development  of  Seriated  Lines. 
(St.  O.  t.    000). 

894.  It  results  from  the  preceding  paragraph  that  the  Car- 
dinal Series  of  Numeration  may  be  epitomized  and  represented 
Morphically  by  the  Anthropoid, — ^the  Head  representing  the 


Ch.  VI.]  PATHWAY  AND   STEPS.  537 

Ujiit^ — the  Line  representing  the  Spirit  of  Two, — ^the  Concrete 
Unit  and  the  Abstract  Twoness,  then  combining  in  a  Trinis- 
mus,  which,  as  the  Head  of  the  Total  Cardinal  Series  of  Num- 
bers, represents  in  turn  the  whole  of  that  Series. 

895.  It  further  results  that  the  Series  of  Stepping-Points  in 
any  Pathway  of  Progression  is  in  like  manner  the  Analogue 
of  the  Ordinal  Numbers,  which  may  therefore  be  epitomized 
by  any  portion  of  such  Series  of  Steps,  or,  in  other  words,  of 
any  Orbit  or  Pathway  whatsoever.  The  Point  at  which  the 
Man  stands  at  any  gimn  moment^  in  the  prosecution  of  his 
journey^  is  the  Point  to  which  he  has  made  headway^  and  is 
to  the  Succession  of  Points  in  the  Trail  heJilnd  him  what  his 
own  Head  is  to  the  Trunk  and  Limbs  of  his  Body.  This 
Standing-Place  requires,  therefore,  to  be  distinguished  Mor- 
phically  by  a  distinctified  Point,  as  the  Head  of  this  ordinal 
epitome.  It  is  the  First  Stepping -Point  in  respect  to  Rank^ 
Dignity^  or  Attainment^  while  it  is  the  last  or  latest  in  respect 
to  Progression  in  Time,  The  Pathway  through  the  Field  tra- 
versed is,  then,  repeated  within  the  Trunk  or  Body  of  the 
Maii^  that  is  to  say,  in  the  Skeleton,  by  the  Spinal  Column,  the 
YertehrcB  with  their  primitive  doubleness  or  two-sidedness  of 
Constitution  repeating  the  Steps  or  Trades.  The  Vertebral 
Column  in  Man  or  any  Vertebrate  appears  as  a  single  col- 
umn ;  but  analyzed  with  reference  to  its  Typical  Plan  or  ideal 
origin  it  is  really  double,  or  two  columns  smelted,  so  to  say, 
into  one.  It  repeats,  in  this  respect,  the  constitution  of  the 
entire  body.  There  is  here  also  an  instance  of  the  Involution 
OF  Analogues  (t.  101).  The  Pathway  of  the  walker  is  repeated 
by  the  Tail  or  Trailing-after-part  of  the  body  of  an  animal, 
as  the  serpent,  for  example  ;  and,  finally,  the  Animal  Tail,  an 
external  prolongation  of  the  Internal  Vertebral  Column,  is  re- 
peated by  the  Internal  Vertebral  Column  itself.  The  subject  is 
too  complex  to  be  fully  elucidated  in  this  incidental  mention, 
and  must  be  referred  to  the  Structural  Outline  of  Universol- 
ogy,  a  subsequent  but  related  work.  The  following  Diagram 
42 


538 


CAEDIJS^ALITY  AND  OEDINALITY. 


[Cn.  VI. 


will  fumisli  in  comparison  these  two  Morphic  epitomes  of 
Cardinal  and  Ordinal  JS'umbers,  respectively : 


Diagrara    I»^o.     6S 


Figure  1. 

CABDINAL. 


Figure  2. 

OEDllTAL, 


TETJNK. 


Ist-ness 

IT 

'I 

2ad.ness  - 

1 

: 

In  Succes- 

sion. 

ill 

Point  achieved  (Fr. 
achever,  d.  chef,  Lat.  a<? 
caput,  TO  or  at  the 
Head). 


Steps  of  Progress  or 
Ascension,  in  the  Oedeb 
of  Progression. 


Eepeated  in  the  Or- 
ganization of  the  Spinal 
Column. 


Note. — Forms  inceptive  of  the  Constitution  of  the  Human  Body.     c.  1,2. 

896.  If,  still  further,  we  remove  the  Heads  from  these  two 
Types,  one  of  Cardinal  Existence,  and  the  other  of  Order, 
there  will  remain,  for  the  former,  the  Line  merely,  the  Sign  of 
Duism,  which  now  becomes  the  Morphic  Clef,  or  the  most 


Commentary,  t.  895,  1.  As  Cardinality  repeats  Unism^  (the  Sum  or  Group 
of  Units  repeating  Unity)^  and  Ordinality  Duism  (the  Order  or  Succession  re- 
peating Separateness  of  Position) ;  and  as  Untsm  and  Duism  are  the  Premor- 
DiAL  Principles  op  All  Things  (t  203) ;  and  as  TInism  is  (morphically  and 
most  radically)  Point  or  Head  in  miniature,  and  Duism  is  Line  or  TmnTc  in 
miniature ;  and  as  the  Point  and  Line,  cardinated  or  hinging  upon  each  other, 
constitute  the  AntJiropoidule,  (t.  881),  which  is  the  Primitive  and  Elementary 
Trace  of  the  Human  Figure,  (t.  881),  it  results  that  the  Human  Figure,  is,  in 
an  Elementary  sense,  necessarily  impressed    upon  everything  which  exists   or 


Ch.  VI.J        .  ODD  AIS'D  eve:n"  foem.  539 

epitomized  representative  of  Cardinismus  ;  and  for  the  latter, 
tlie  simple  Series  or  Succession  of  Points,  connected  by  inter- 
vening Lines,  as  the  Morpliic  Clef  or  most  epitomized  repre- 
sentative of  Ordinism,  as  seen  below : 

IDiagraiix     !N"  o .     63. 

Cardinalitt. 


ORDINAIilTY. 


897.  Unism  and  Duism,  as  liitlierto  treated,  in  respect  to 
their  Morphic  Analogues,  apply  universally  to  Indeterminate 
as  well  as  to  Determinate  Spheres.  We  pass  from  this  uni- 
versal view  of  the  Subject  to  a  more  determinate  and  specific 
one.  This  brings  us  to  the  consideration  of  Odd  and  Even 
Form,  new  and  important  discriminations  within  the  Morpho- 
logical Domain.    This  is  derived  from  the  Numerical  Oddness 


STANDS  FORTH  ffom  Creative  Origins  (as  upon  the  Universe  at  large,  in  Space  as 
Head,  and  in  Time  as  Trunk,  Trace,  or  Trail,  Dia  45,  t,  670)  ;  upon  everything^ 
in  Theological  Language,  "  which  proceeds  from  the  Lord "  —  (everything 
Good^  the  Unismal  Element  of  Sentiment,  as  tending  towards  Unity,  and  every- 
thing True,  or  constitutively  adjusted,  the  Duismal  Element,  as  tending  towards 
Individuality  and  Variety  even  of  the  Unity). 

2.  Prepared  by  these  explanations,  let  us  now  listen  to  Swedenborg's  theo- 
logical and  mystical  statement  of  the  same  Principle,  as  impressionally  or  intui- 
tionally  perceived  by  him :  "  I  will,  in  the  last  place,  communicate  a  certain 
arcanum,  which  has  hitherto  been  known  to  none.  It  is  this,  that  everything 
Good  and  True  that  proceeds  from  the  Lord,  and  constitutes  Heaven,  is  in  the 
Human  Form ;  and  that  it  is  so,  not  only  in  the  whole,  and  on  the  greatest 
scale,  but  in  every  part  and  in  the  smallest ;  and  that  this  Form  exercises  an 
effective  influence  on  every  one  who  receives  Good  and  Truth  from  the  Lord, 
and  imparts  the  Human  Form  to  every  inhabitant  of  Heaven,  according  to  the 
degree  of  his  reception.  It  is  owing  to  this  that  Heaven  is  similar  to  itself  both 
in  general  and  in  particular ;  and  that  the  Human  Form  is  that  of  the  whole, 
of  every  Society  and  of  every  Angel,  as  shown  in  four  Sections  above.  (From 
n.  59  to  n.  86).  To  which  may  be  made  this  addition :  That  the  Human  Form 
exists  also  in  the  Angels,  in  every  minutia  of  Thought  that  is  derived  from  celes- 
tial Love  [the  Primitive  Unity].  But  this  arcanum  can  with  diflSculty  come 
within  the  comprehension  of  any  man,  though  it  enters  with  clearness  into  the 
understanding  of  Angels,  because  they  dwell  in  the  light  of  Heaven."  (1). 

(1)  Heaven  and  HeU,  No.  460. 


540  ODD  AIS-D  EVEN  SERIES.  [Ch.  VI. 

and  Evenness,  and  echoes  to  tliem,  as  shown  in  Diagram  19,' 
Figures  1  and  2. 

898.  MoEPHic  Oddness  or  Inequism — AnguUsm,  Trian- 
guUsm,  etc. — is  the  Reappearance^  in  Higher  Stages  or  De- 
grees^ of  the  Primitive  MorphicUnism^ — Punctism,  CircUsm, 
Globe-is7n;  and  Moephic  Evenness  or  Equism, — Pair-ing, 
Copulism,  Measure  hy  Comparison^ — is  the  Reappearance^  in 
Higher  Stages  or  Degrees ^  of  the  Primitive  Morphic  Duism — 
Rectalinilsm^  Squarism^  Cube-ism,  Inequa-equism  or  Equa-in- 
EQUiSM  is  the  Combination  of  these  two  related  series  of  ideas. 

899.  As  the  primitive  Unism  and  Duism  are  the  Spuits  or 
Extracted  Qualities  of  the  Numbers  One,  (1),  and  Two,  (2), 
and  as  Trinism  is  the  Spirit  of  the  Unitlon  of  the  One  and  the 
Two,  it  results  that  the  Number  Three  (3)  returns  to  the  func- 
tion and  idea  of  Unity.  The  One  and  the  Theee  are  both 
Odd  Numbers,  while  the  Two  differs  from  them  both,  totally, 
or  as  a  Contrasted  and  Antagonistic  Principle^  from  the  fact 
that  it  belongs  to,  and  is  the  Head  of,  the  Even  Series  of 
Numbers,  This  is  the  reason  of  what  has  been  already 
referred  to  as  the  Sympathy  between  the  First  and  Thhd  De- 
gree of  the  Primitive  Scale  of  Numerical  Principles,  Unism, 
Duism,  and  Trinism ;  that  is  to  say,  of  Unism  and  Trinism  as 
contrasted  conjointly  with  Duism.  It  was  in  consequence  of 
this  Sympathy  that  Love  or  Affection,  which  is  Unismal  among 
the  general  attributions  of  the  Mind,  was  identified  by  Sweden- 
borg  with  the  Will,  which  is  Trinismal,  as  already  pointed 
out  (c.  1,  t.  139). 

900.  The  Theee  (3)  is  therefore  a  One  (1)  of  a  higher  order, 
from  which  there  begins  a  new  Series  of  Three  Degrees  over- 
lapping with  the  Former,  as  the  Tonic,  which  begins  a  higher 
Octave,  ends  also  the  lower  Octave  in  Music.  In  other  words, 
One  is  the  first,  and  Three  the  second  degree  of  the  develop- 
ment of  that  generalized  idea  of  Unity  which  appears  as  Odd- 
ness  or  Inequality. 

901.  The  FouE  (4)  holds  the  same  relation  to  Two  (2)  which 
the  Theee  (3)  holds  to  One  (1) ;  that  is  to  say,  it  repeats  it  in 


Ch.  VI.] 


THE  CONSTITUTION  OF   SEVEN. 


541 


a  second  degree  of  tliat  peculiar  character  which  is  here  de- 
nominated the  Second  Fomer,  « 

902.  As  the  One,  and  the  Two,  and  the  Theee,  furnish  the 
Universal  Principles  Unism,  Duism,  and  Tkinism,  in  a 
Primary  Trigrade  Numerical  Development,  so  the  Tjibee 
and  the  Foue,  with  their  joint  product  Seven  (7),  furnish  as 
First  Heads  or  Prima  Capita,  and,  therefore,  representatively, 
the  Principles  of  Equism,  (Equity),  Inequism,  (Inequity,  In- 
iquity, Deviation,  Inclination,  Partiality,  Favor),  and  Equa- 
inequism,  the  Combination  and  Compromise  of  the  other  Two 
in  a  Completeness  of  Structural  Order  and  Arrangement. 
{Four,  (4),  for  Equism  =  TJie  Square;  Three,  (3),  for  In- 
equism =  The  Triangle  ;  Seven,  (7),  for  Equa-inequism  =  Tlie 
Compound  Figure  resulting.) 

903.  The  Morphic  Analogues  of  One,  Two,  and  Three  are, 
as  we  have  seen,  omitting  some  minutiae  of  discriminations,  the 
Point,  the  Line,  and  the  Angle  or  Triangle.  The  Morphic 
Analogues  of  the  Four,  the  Three,  and  the  Seven,  are  the 
Square,  the  Equilateral  Triangle,  and  the  House,  Edifxce,  or 
Temple,  with  its  Body  and  its  Roof,  as  seen  below,  c.  1-7. 

Diagrara     INo,     64, 


Figure  1. 
EQUISM 


Figure  3. 

EQUA- 

INEQC7ISM, 

or 

Structural 
Compromise, 


Coninientarif,  t.  003,  1.  There  is  perhaps  no  idea  upon  which  there  has 
been  such  a  persistent  intuitional  agreement  among  the  pre-eminent  writers  of 
all  ages  and  nations  as  that  there  is  some  recondite  meaning  whicli  attaches 


S  ^  CIRCLE,  SQUARE,  A^D  TEMPLE.  [Ch.  VI 

904.  Secondism  repeats  Duism,  and  we  are  here  in  a  Second- 
ary Series  of  Development,  winch  is  in  its  character  Duisnial. 
This  is  the  same  as  to  say  that  it  is  Scientic  and  Logical.  The 
Primitive  or  ISTatural  Order  is  therefore  here  reversed  which  is 
the  reason  that  the  Morphic  Analogue  of  Four  occurs  pre- 
viously to  the  Analogue  of  Three.  AU  of  these  minute  points 
of  arrangement  work  out  into  points  of  importance  in  the  ulte- 
rior development  of  the  Science.  They  can  only  be  glanced  at 
here  in  passing,  as  caveats  against  the  uninformed  criticism  of 
the  tyro. 

905.  The  Compass  (Dividers)  associates  with  the  Circle. 
Tliis— together  with  the  Rule,  the  Square,  the  Triangle,  and 
the  Edifice  or  Temple,  as  that  which  is  to  be  constructed  or 
"built,  by  the  "  Work''  of  the  Order— again  reminds  us  of  the 
Symbolism  of  Masonry,  as  the  Instinctual  Stage  of  the  Religion 
of  Science,  and  of  the  Science  of  Morals  (t.  770). 

906.  The  connection  of  the  Terms  Equism  with  Equity^ 


itself  to  certain  numbers,  and  pre-eminently  among  these  to  the  numbers  Seven 
and  Twelve  (after  the  Prime  Numbers  of  the  first  order  One,  Two,  and  Three) ; 
while  at  the  same  time  there  has  never  heretofore  been  a  particle  of  Scientific- 
proof,  and  hardly  so  much  as  grounds  of  probability,  adduced  in  favor  of  the 
idea.     None  but  the  most  fanciful  reasons  for  it  have  ever  been  given. 

2.  The  unanimity  has  nevertheless  been  almost  equally  great  in  respect  to  the 
precise  meaning  assigned  to  the  number  Seven.  It  has  everywhere  been  held 
to  mean  that  which  is  completed  or  filled  out.  The  reason  of  this  meaning  is 
now  rendered  obvious,  and  is  abundantly  demonstrated  in  the  text.  As  the 
sum  of  the  Four  and  the  Three,  representing  the  Second  Powers  of  the  Prin- 
ciples of  Unism  and  Duism,  the  Universal  Principles  of  all  Things,  Seven  is  the 
Second  Power  in  the  Symbolic  (not  in  the  mathematical  sense)  of  Trinism ; 
that  is  to  say,  it  is  the  Kepresentative  of  the  Second  Combination  of  the  Repre- 
sentative Numbers,  which  embody  the  abstract  Governing  Principles  of  Being; 
and  as  Secondism  repeats  Duism,  and  as  Duism  is  the  Scientoid  One,  among 
the  Three  Primordial  Principles,  the  number  Seven  comes,  by  Loyalty  to 
THE  Dominant  of  the  Domain,  (the  Scientific  Domain),  to  attain  to  the  Scien- 
tific predominance  as  representative  of  the  adjustment,  compromise,  and  har- 
mony between  the  two  opposing  Principles,  in  that  Composity  or  Trinism 
which  is  synonymous  with  finish,  fullness,  or  completeness. 

3.   Suidas  says :  "  iirra  tni   nXrjpovc  rdTTerai,''^    and  Gesenius  says  the  same. 
Kitlo  objecting  to  one  of  the  illustrations  of  Gesenius  adds :  "  It  appears  to  us 


Ch.  VI.]         EXACT  SCIENCE  OF   "INEXACT"    SPHERES.  543 

and  Inequism  witli  Iniquity^  whicli  is  Wrong  Doing,  or  tlie 
Perversion  (or  Crooking)  of  Equity^  sliows  at  once  that  we  are 
here  in  the  presence  of  Moral  Discriminations  equally  funda- 
mental with  the  Metapliy steal  and  MatJiematical  Discrimina- 
tions under  consideration,  and  that  all  the  three  Classes  of 
Discriminations  must  he^  in  the  nature  of  things^  inherently^ 
scientifically,  and  exactly,  adjusted  to  each  other, 

907.  Immense  consequences  result  from  what  is  involved  in 
the  preceding  statement.  We  are  now,  for  the  first  time,  open- 
ing up  the  way  to  an  Exact  Science  of  Ethical  and  Social 
Phenomena.  We  are  at  the  same  time  creating  the  Tools  and 
Instruments,  and  discovering  the  Method, by  which  the  Human 
Intellect  can  at  length  obtain  a  complete  mastery  over  that 
Echo  of  Unity  which  connects,  in  harmony,  the  Lowest  and 
the  Highest,  the  most  Exact  and  the  most  Inexact  of  the 
Domains  of  Being  and  Thought.  It  is  not  the  place  here, 
however,  for  expansions  and  applications.     I  am  compelled  to 


possible  to  resolve  all  the  other  passages  referred  to  by  him  and  others  into  the 
idea  of  sufficiency,  satisfaction,  fullness,  completeness,  perfection,  abundance,''^  etc. 
To  this  he  adds  nearly  a  page  of  illustrations  extracted  from  the  Scriptures ;  as, 
"  to  punish  seven  times"  (Lev.  xxvi.  :  24)  ''  to  punish  completely."  (1). 

4.  Swedenborg  carries  out  this  idea,  as  part  of  his  larger  conception,  that  the 
whole  of '"the  Word"  (the  Scriptures)  conceals  a  Spiritual  meaning  transcend- 
ing the  literal  meaning.  For  its  connection  with  the  matter  in  the  text,  and 
also  to  give  an  illustration  of  this  remarkable  writer's  method  of  interpreting 
the  Scriptures,  the  following  full  extract  is  given,  containing  his  leading  exposi- 
tion (not  the  only  one)  of  the  meaning  of  the  number  Seven. 

5.  "  John  to  the  seven  churches,^'  signifies,  to  all  who  are  in  the  Christian  world 
where  the  Word  is— and  by  it  the  Lord  is  known— and  who  accede  to  the 
church.  By  the  seven  churches  are  not  to  be  understood  seven  churches," 
(numerically),  "  but  all  who  are  of  the  church  in  the  Christian  World ;  for  num- 
bers,  in  the  Word,  signify  things,  and  seven,  all  things,  and  all,  and  thence,  also, 
what  is  full  and  perfect,  and  it  occurs  in  the  Word,  where  anything  holy  is 
treated  of,  and,  in  an  opposite  sense,  where  it  treats  of  anything  profane;— 
consequently  tliis  number  involves  what  is  holy,  and,  in  an  opposite  sense,  what 
is  profane.     The  reason  why  numbers  signify  things,  or  rather  resemble  certain 


(1)  Cyclopedia  of  Biblical  Literature,  W.  Seven. 


544  POWERS   OF  NUMBER  AND   FORM.  [Cn.  VI. 

make  every  effort  to  keep  down  for  tke  present  to  the  most 
rigorous,  and,  in  a  sense,  even  to  the  most  meagre  exposition  of 
the  Elements  of  the  Fundamental  Science  of  Universology  itself, 
from  which  the  new  Science  of  Ethics  and  a  crowd  of  other 
I^ew  and  Eelated  Sciences  are  ultimately  to  be  developed. 

908.  Four  is  the  Square  of  Two,  and  as  such  it  is  denomi- 
nated the  Second  Power  of  Two.  Eight  is  the  Culbe  of  Two, 
and  this  is  denominated  the  Third  Power.  The  terms  Square 
and  Cube  apply  therefore  equally  in  respect  to  Number  and 
in  respect  to  Form.  There  is  here,  as  said  elsewhere,  a  testi- 
mony of  exact  Analogy  between  these  two  Domains  so  remark- 
able that  it  is  surprising  that  it  should  not  have  suggested 
the  idea  of  both  a  broader  and  more  detailed  Analogy  which 
should  hold  good  throughout  (  ). 

909.  Before  proceeding  further  it  will  be  convenient  to  attend 
to  the  Morphic  Analogues  of  Calculation  generally.  We  have 
previously  seen  it  reduced  to  the  two  single  operations  of  Ad- 


adjectiTes  to  substantives  denoting  some  quality  in  things,  is,  because  number 
is,  in  itself,  natural ;  for  natural  things  are  detiermined  by  numbers,  but  spirit- 
ual things  by  things  and  their  states  (c.  2,  t,  286)  ;  therefore,  he  who  is  igno- 
rant of  the  signification  of  numbers  in  the  Word,  and  especially  in  the  Apoca- 
lypse, must  be  ignorant  of  many  arcana  which  are  contained  therem.  Now, 
since  seven  signifies  all  things  and  everything,  it  may  appear  that  by  seven 
churches  are  meant  all  who  are  in  the  Christian  World  where  the  Word  is,  and 
where,  consequently,  the  Lord  is  known :  these,  if  they  live  according  to  the 
Lord's  precepts  in  the  Word,  constitute  the  true  church.  For  this  reason  the 
Sabbath  was  instituted  on  the  seventh  day,  and  the  seventh  year  was  culled  the 
Sabbatharian  year ;  and  the  seven  times  seventh  year  the  jubilee,  by  which  was 
signified  everything  holy  in  the  church  ;  for  this  cause,  also,  a  week,  in  Daniel 
and  elsewhere,  signifies  an  entire  period,  from  beginning  to  end,  and  is  predi- 
cated of  the  church.  The  same  is  signified  by  seven  in  the  following  passages : 
as,  By  the  seven  golden  candlesticks,  in  the  midst  of  which  w\as  one  like  unto 
the  Son  of  Man  (Apoc,  i.  13).  By  the  seven  stars  in  his  right  hand  (Apoc.  i. 
16,  20).  By  the  seven  Spirits  of  God  (Apoc.  i.  4;  iv.  5).  By  the  seven 
lamps  of  fire  (Apoc.  iv.  5).  By  the  seven  angels  to  whom  were  given  seven 
crumpets  (Apoc.  viii.  2).  By  the  seven  angels  having  the  seven  last  plagues 
(Apoc.  xvi.  1 ;  xxi.  9).  By  the  seven  seals  with  which  the  book  w^as  sealed 
(Apoc.  V.  1).  In  like  manner  in  the  following  places:  That  their  hands 
should  be  filled  seven  days  (Exod.  xxix.  35).     That  they  should  be  sanctified 


Cm.  VI.] 


ADDITION  AND  SUBTRACTION. 


545 


dition  and  Sabtraction.     These  operations  may  be  illustrated 
as  between  single  Units,  as  follows : 


IDiagram     !N"o.     65 


ADDITION, 
TTnistnal. 


SUBTRACTION, 
IhiismaU 


910.  When  to  Addition  and  Subtraction  operating  perpen- 
dicularly or  in  a  single  column,  there  is  joined  the  idea  of  the 
Addition  of  the  whole  column  so  situated  to  another  column 
or  other  columns  situated  laterally  to  the  first,  this  Compound 


Beten  days  (Exod.  xxix.  37).  That  when  they  were  consecrated  they  should 
go  clothed  in  the  holy  garments  seven  days  (Exod.  xxix.  30).  That  they  were 
not  to  go  out  of  the  door  of  the  tabernacle  sewn  days,  when  they  were  initiated 
into  the  priesthood  (Levit.  viii.  33,  34)." 

6.  "  That  an  atonement  was  to  be  made  senen  times  upon  the  horns  of  the 
altar  (Levit.  xvi.  18,  19).  That  the  altar  was  to  be  sanctified  with  oil  seven 
times  (Levit.  viii.  11).  That  the  blood  was  to  be  sprinkled  seven  times  before 
the  veil  (Levit.  iv.  16,  17).  And  also  seisen  times  towards  the  east  (Levit. 
xvi.  12-15).  That  the  water  of  separation  was  to  be  sprinkled  seven  times 
towards  the  tabernacle  (Numbers,  xix.  4).  That  the  passover  was  celebrated 
seven  days ;  and  unleavened  bread  was  eaten  seven  days  (Exod.  xii.  15 ;  Deut. 
xvi.  4-7).  In  like  manner,  that  the  Jews  were  to  be  punished  se/ven  times  more 
for  their  sins  (Levit.  xxvi.  18,  21,  24,  28).  Wherefore  David  saith,  Render 
unto  one  neighbor  sevenfold  into  their  bosom  (Psalm  Ixxix.  12)."  Sevenfold 
is  fully.  Likewise  in  these  places  :  "  The  words  of  Jehovah  are  pure  words, 
as  silver  tried  in  a  furnace  of  earth,  purified  seven  times  "  (Psalm  xii.  6).  "  The 
hungry  ceased,  so  that  the  barren  hath  borne  seven.,  and  she  that  hath  many 
children  is  waxed  feeble  "  (1  Sam.  ii.  5).  The  barren  is  the  Church  of  the 
Gentiles,  who  had  not  the  Word  ;  she  that  had  many  children  is  the  Church  of 
the  Jews,  who  had  the  Word.  "  She  who  hath  borne  seven  languisheth,  she 
hath  given  up  the  ghost  "  (Jerem.  xv.  9).  In  like  manner,  "  They  that  dwell 
in  the  cities  of  Israel  shall  go  forth  and  set  on  fire  and  burn  the  weapons,  and 


546 


SQUARES   OF  NUMBEE  AND   OF  FORM. 


[Ch.  VI. 


Addition  is  Multiplication  ;  and  tlie  corresponding  counter- 
operation  is  a  Compound  Subtraction,  which  is  Division  (t  000). 
911.  If  the  number  of  Units  in  each  column  multiplied  be 
equal,  and  if  the  number  of  columns  be  equal  to  the  number 
of  Units  in  any  single  column,  the  kind  of  Multiplication  which 
then  ensues  is  called  the  Squaring  of  the  Number  contained 
in  the  single  column.  Figure  1  of  the  following  Diagram  ex- 
hibits the  idea  of  the  Numerical  Square,  and  Figure  3,  the 
corresponding  idea  of  the  Morphological  or  Geometrical 
Square : 

Diagram     No 


Figure  1. 
NUMERICAL    SQUARE. 


66. 

Figure  2. 
MORPHOLOGICAL    SQUARE. 


1 ooooo 
1 ooooo 
1 ooooo 
1 ooooo 

JLOOOOO 

Addition,  1  +  1,  etc. ;  multiplication,  5  x  5  =  25. 


912.  If  to  the  sheet  of  columns  (summing  up  in  the  instance 
above  as  twenty-five)  we  then  add  a  number  of  sheets  equal 


they  shall  bum  them  with  fire  seven  years :  they  shall  bury  Gog,  and  semn 
months  shall  they  be  cleansing  the  land"  (Ezek.  xxxix.  9,  13).  "  The  unclean 
Spirit  will  take  with  him  %efcen  spirits  more  wicked  than  himself "  (Matt.  xii. 
45).  Profanation  is  here  described,  and  by  the  seven  spirits  with  which  he 
would  return,  are  signified  all  falses  of  evil ;  thus  a  plenary  or  total  extinction 
of  goodness  and  truth.  By  the  secen  heads  of  the  dragon,  and  the  seoen  crowns 
upon  his  head,  (Apoc,  xii.  3),  is  signified  the  profanation  of  all  goodness  and 
truth.  It  is  evident  from  what  has  been  said,  that  seven  involves  what  is  holy 
or  profane,  and  signifies  all  things  and  fullness  "  (1). 

7.  Among  non-theological  writers  we  have  already  seen  the  devotedness  of 
Comte  to  the  number  seven  (c.  1,  t.  863).  Fourier  had  the  same;  although  his 
ideas  dominated  in  the  number  Twelve^  with  a  pivotal  addition  of  One. 
Comte,  without  this  discrimination,  fastened  in  some  manner  also  upon  the 


(1)  Apocalypse  Revealed,  No.  10. 


Ch.  VI.]  POINT,    LINE,    SQUARE,    CUBE.  647 

to  the  number  of  columns  in  a  single  sheet  superimposing  one 
of  these  sheets  surface- wise  upon  the  other,  we  shall  have  the 
numerical  Cube  of  five,  (the  number  here  chosen  as  basis), 
which  is  five  times  twenty-five  or  125.  The  Morphological 
Analogue  of  any  Numerical  Cube  whatsoever  is  then  a  simple 
Geometrical  Cube.  This  may  be  made  analogous  with  any 
specific  Numerical  Cube  by  marking  off  the  corresponding 
number  of  divisions  upon  its  side,  as  feet  or  inches,  for  exam- 
ple, of  measurement. 

913.  As  the  Point  is  the  Analogue  of  any  single  Unit,  so  the 
Line  with  its  measure-marks  is  the  Analogue  of  the  Numerical 
Column  of  Units  ;  the  Square,  divided  as  the  Chess  Board  or 
Chequer  Board,  is  the  Analogue  of  the  sheet  of  Columns,  and 
Units  within  the  columns  of  the  Sums  which  is  squared  by 
Multiplication,  and  the  Cubic  Pile,  as  constituted  of  other  and 
minor  cubes,  is  the  Analogue  of  the  Numerical  Cube. 

914.  We  return  now  to  the  consideration  of  the  Globe,  the 
Cube,  and  the  Egg  as  the  Three  First  Heads  of  Concrete 
or  Elaborated  Form.  As  such  they  constitute  a  Department 
of  Form  which  is  pre-eminently  illustrative  of  the  Princvples 
of  Organization  or  Concrete  Being ;  the  Globe  of  the  Unism, 


number  Thirteen,  as  a  governing  number.  See,  upon  the  same  subject,  the 
writings  of  St.  Pierre,  Luke  Burke's  Mythonomy,  and  pasdm^  throughout  the 
whole  body  of  literature.  The  number  Nine  is,  as  it  were,  only  a  more  elaborate 
Seven — the  mathematical  or  literal  Second  Power  of  Three,  as  Seven  is  sym- 
bolically so,  by  Afyridgment— by  Addition  substituted  for  Multiplication,  a.  1. 


Annotation,  c.  1,  t.  903* 

The  frame  thereof  (1)  seemd  partly  cir-  And  twixt  them  both  a  quadrate  was  the 

culare,  base, 

And  part  triangidare ;  0  worke  divine !  Proportioned  equally  by  seven  and  nine ; 

Those  two  the  first  and  last  proportions  Nine  was  the  circle  sett    in   heaven's 

are ;  place : 

The  one  imperfect,  mortall,  foeminine ;  All  which  comparted  made  a  goodly  dia- 
Th'  other  immortall,  masculine  ;  pase  (2). 


(1)  The  Human  Body.  (2)  Palace  of  Alma  in  Spenser's  "Fairy  Qaeen,"  B.  ii.  c.  ix.  v.  22. 


548 


AlS^ALOGICAL  THEEE  POWEES. 


[Ch.  VI. 


the  Cube  of  the  Dnism,  (in  a  Third  Power  of  ascension  from 
the  Elementary  Duism  of  which  the  Analogue  is  the  Straight 
Line),  and  the  Egg  as  the  Trinism  of  this  Concrete  Domain. 

915.  The  Globe  Figure  is  then  itself  the  Analogue  of  a  Third 
Power — in  a  new  analogical  sense— of  Unism  in  the  Primary 
or  Incipient  Development  of  the  Principle.  The  Stages  here 
are,  the  Point  as  Basis  (or  First  Power) ;  the  Circular 
Surface  as  the  Second  Power ;  and  the  Solidity  of  the 
Globe  as  the  Third  Power.  AU  these  are  Naturoid,  They 
are  successive  elevations  of  the  general  idea  of  Roundness 
and  of  Naturism,  answering  to  the  Line,  the  Square  Sur- 
face, and  the  Cube  for  the  corresponding  Degrees  or  Powers 
of  StraigMness^  and  hence  of  Scientism,  The  Ovoidule  or 
Egg-sTiaped  Atom  or  Oerm,  the  Ovoid  Surface  (Membra- 
noid),  and  the  Solid  Ovoid,  are  the  corresponding  Degrees 
or  Powers  of  the  Trinism  (Artoid  within  Nature)  of  this  Series 
as  exhibited  below. 


Diagram   No.    67, 


Nhturaid, 


Scientaid. 


Artoid. 


3rd  Power* 


2d  Power. 


1st   Power, 


916.  The  reigning  Compound  Series  of  Morphic  Discrimina- 
tions, such  as  prevails  already  in  Science,  is  derived  from  the 
Middle  Column  of  the  above  Diagram— Scientoid— subsuming 


Ch.  VI.] 


EEiaiTING  SEKIES   OF  FOEMS. 


549 


as  a  Basis,  and  resting  npon  tlie  Point,  taken  from  tlie  First 
Column— Naturoid.  Tlie  Rule,  the  Square,  and  the  Cube 
have  been  instinctively  recognized,  although  never  explicitly 
stated,  as  having  relation  to  Exactitude  ;  and  Exactitude  is  the 
SjDirit  of  Science. 

917.  The  following  Diagram  will  again  exhibit  this  reigning 
Series  of  Geometrical  Discriminations  now  raised  numerically 
through  a  Series  of  Four  Degrees, — borrowing  for  the  purpose 
the  mere.  Point,  as  Least  Element  from  the  Naturoid  Series  of 
the  preceding  Diagram : 


Diagram     IN"  o 


68 


SOLIDITT. — SOLmiSMUS. 


Surface.— SuPERFiciisMus,  Sub- 

FACISMUS. 


Like  . — Lenhsmus. 
Point. — ^Ptinctismus. 


918.  We  have  hitherto,  for  the  most  part,  considered  the 
Point  as  the  Analogue  of  the  Unit,  and  hence  as  related  to 
Number.  But  Form  itself  has,  as  may  be  inferred  from  the 
Diagram,  one  fourth  of  its  entirety  represented  by  the  Point. 
This  is  Form  as  constituted  of  mere  points  irrespective  of  lines, 


550  SUBDIVISIONS   OF  SEEIES.    '  [Cii.  VI. 

surfaces,  or  solids.  This  I  have  denominated  the  Punctismus 
of  Form,  and  to  this  we  have  already  given  our  attention.  It  is 
that  depai-tment  of  Form  which  is  well  illustrated  by  the  Stars 
as  they  stand  scattered  in  the  Firmament,  or  by  the  Stipple 
Work  of  the  Painter,  which  is  a  mere  aggregation  of  Points — 
the  individual  Points  repeating,  of  course,  the  Units  of  Num- 
ber. So  far  as  this,  it  has  been  previously  described  and 
illustrated  (t.  603-607). 

919.  Bat  further  than  this,  the  Punctismus  of  Form  is  not 
so  simple  as  not  to  admit  an  exceedingly  important  subdivi- 
sion. It  has  three  Grand  Departments,  as  follows :  1.  Posi- 
Tiois",  of  which  the  Type  is  the  Single  Point ;  2.  Distaistce,  of 
which  the  Type  is  Two  Points  at  some  degree  of  remoteness 
from  each  other ;  and  3.  Situations",  or  Relative  Position,  of 
which  the  Type  is  Three  Points  (usually)  adjusted  equi- 
distantly  by  Tendency  to  Equation.  The  composition  of 
this  last  is  Position  plus  Distance. 

920.  The  next  Grand  Department  of  Form,  in  this  reigning 
Series  of  the  Departments  of  Form,  is  Lineation  or  Limitation 
Proper, — or,  as  a  Department,  the  Limitation  of  Form, — of 
which  the  Type  is  the  Line.  This  undergoes  a  similar  Three- 
fold Division,  into  1.  Eectism,  of  which  the  Type  is  the 
Straight  Line ;  2.  Angulism,  the  Type  of  which  is  the  Broken 
Line  or  Angle ;  and  3.  Curvism,  or  an  infinite  Series  of 
Angles  brought  into  reguloidism  which  is  here  representative 
of  the  Principle  of  Rectism  in  combination  with  Angulism. 

921.  The  Third  Grand  Division  of  Form  of  this  Order  is 
SuRFACiSM— Apparitional,  Phenomenal.  Of  this  the  three- 
fold distribution  gives  :  1.  Segmentism,  of  which  th^  Typical 
Representative  is  the  Square  ;  2.  Sectorish,  Typically  repre- 
sented by  the  Equilateral  Triangle  ;  and  3.  Circlism,  of  which 
the  Type  is  the  Circle,  as  to  its  surface  or  face. 

922.  The  Fourth  of  these  important  Divisions  of  Form  is 
SoLiDiSM  or  Solidity,  which  subdivides  into  1.  CubKtISM,  as 
the  Grand  Concrete  Type  of  Regularity  ;  2.  Pyramidism,  or 


Ch.  VI.] 


SYMBOLISM   AND  DEGEEES   OF  FORM. 


551 


Solid  Angulism;  3.  Globism,  tlie  Grand  Type  of  Solid  Eo- 
tundity  and  of  Concrete  Entity  or  Thing. 

923.  The  Diagram  below  will  exhibit  these  several   Sub- 
divisions of  the  Domain  of  Form  in  their  ascending  order  of 


Diagram.    No,     69. 


4.  SOLIDISM. 

(Volume  or  Tome,  Folio, 
Octavo,  etc.) 


3.    SURFACISM. 

(Pages  and  Leaves.) 


3. 


D 


Globe-ism. 


JPyramidism, 


Cube-ism. 


Circlism,. 


Sectorism,.    (Inequism). 


Segmentism.    (Eqitism). 


LiFE-FocTTs  or 
Gebm. 


SOAI^ 


Templb. 


t.  902. 


•  3 

2.   LINEATION. 

2. 

(Lines  of  Writing  or 

Print). 

.   1 

Cuifvism.    (Gbaoe,  Gbaceftjlnkss). 
X  AngtUism,.    (Deviation,  Tbansgbession). 
Sectism,.    (Direction,  Directness^  Rianr). 


1.   PUNCTATION. 

(Punctuation  and  Letter- 
types)  t.  604). 


■^f.  •  .) 


L  1. 


SITwafion.     (Distanciated  and  Related  Po- 
fiition). 

Distance.  • 


Position, 


e.  1. 


Coinmentarj/,  f,  923.  1.  The  immense  significance  and  importance  of 
these  Morphic  Discriminations  will  gradually  open  to  the  Mind  of  the  student 
of  Universology.     It  is  not  merely  nor  mainly  as  developing  a  new  and  im- 


552  ASCEXT  A]^D  DESCENT  OF  FOEM-SCALE.  [Ch.  VL 

increasing  complexity  from  the  Point  up  to  tlie  Cube,  if  we 
begin  tlie  numbering  in  the  margin,  and  rise  to  the  top  of  the 
Table.  Otherwise,  if  we  descend  in  the  ordinary  manner  of 
reading  a  page  of  printed  matter,  we  have  the  reverse  order  of 
decreasing  Complexity,  from  Globe  to  Atom  and  Point ;  from 
Concrete  and  Corporeal  to  Abstract  and  Elementary.  (The 
reader  should  not  forget  that  the  Tables  and  Diagrams  are 
usually  to  be  read  upwards.  The  Analogies,  in  the  Left  Margin, 
with  the  Constituents  of  Literary  Matter,  will  aid  the  Under- 
standing of  the  Subject ;  so  of  the  few  suggestive  terms  in 
Parentheses,  on  the  Right,  relating  mostly  to  Ethical  Con- 
siderations.) 

924.  In  the  Fourth  and  Highest  of  these  Typical  Classes  of 
Form, — and,  then,  in  all  the  others  by  Echo  or  Correspondence, 
— different  classes  of  effects  are  produced  by  different  modes 
of  combining  the  Subdivisional  Factors  of  the  Department. 
For  example,  the  Cube  as  Body,  and  the  Pyramid— which 
may  be  rounded  by  Artistic  Modification  into  the  Dome 
as  Eoof  or  Surmounting  Addition, —furnish,  conjointly,  the 
Architectural  Type,  —that  of  the  House,  Palace,  or  Temple, 
the  Kesidence  of  the  Animal  or  the  Man,  of  the  King,  and  of 
the  God,  respectively.   The  Cube  and  the  Globe  Figures,  com- 


mense  Science  of  Morphology  as  such,  that  their  value  is  to  be  considered. 
Apart  from,  and  altogether  paramount  to,  this  direct  and  immediate  value,  13 
that  of  these  same  Forms  as  Hieroglyphs  and  Symbols  of  Corresponding  Prin- 
ciples and  Laws  developing  in  a  Corresponding  gradation  of  Complexity^  and  pre- 
serving or  governing  the  distribution^ — in  precise  Correspondence  with  these  Forms^ — 
of  all  the  DepartTnents  and  all  the  Details  within  all  the  Departments  of  Being. 
This  idea  is  repeatedly  insisted  upon  in  the  present  work,  because  it  will  often 
require  a  new  mental  training  to  bring  the  mind  unaccustomed  to  the  subject 
completely  mto  the  ability  to  seize  the  meaning  of  the  statement.  As  it  is  the 
Scientific  point  of  view  we  are  now  occupying,  and  as  Science  holds  the  same 
GOVERNma  relation  to  all  else  in  the  Universe  which  the  Straight  Lines  and  Right 
Angles  of  Geometry  hold  to  the  less  regular  forms  presented  hy  Nature  and  Art,  it  is 
this  Geometrical  Variety  of  Form  which  is  properly  denominated  Positive,  or, 
in  other  words,  Paramount  and  Governing  in  the  Domain  of  Form. 


Ch.  VL]  HOUSE,    II^HABITAIS'T,    CAREER.  553 

bined  Ibj  interblending,  furnish  the  Type,  as  previously 
shown,  (Dia.  47,  t.  775),  of  the  Egg,  the  Embryo  and  Vital 
Representative  of  the  Animal,  the  Human,  or  the  Divine, 
Inhabitant  of  the  Edifice,  or  Tabernacle,  or  Dwelling-Place. 
The  intervening  Pyramid,  as  Scala^  or  Soale^  or  Staircase^ 
the  Graduated  Ascension  from  a  Base,  like  that  of  the  Cone, 
to  a  point  as  its  Apex,  or  of  Descent,  as  from  the  Apex  to 
the  Base  of  a  Cone  ;  or  from  the  Centre  of  a  Globe  to  a  Plane 
cutting  its  Surface  as  Base, — is  representative  of  the  State, 
or  Career  of  Development,  of  the  Individual  or  Race  through 
a  Hierarchy  of  Rank,  from  the  dust  of  the  earth  and  the 
worm,  up  to  the  Supreme  Central  Type  of  Perfection.  This 
in  the  Natural  Order  of  Evolution  coincides  with  the  Ascen- 
sion of  the  Staircase ;  the  Logical  Order  finds  its  Analogy 
in  the  Counter- direction  to  that  of  Descent  (t.  6). 

925.  Edifice^  Tent^  Tabernacle^  Shrine  or  Arena;  the  Bi- 
mnity  or  Inhabitant  occupying  the  Shrine ;  and  the  Career 
of  Achievement,  Dignity,  and  EanJc,—-2iTQ  thus  Three  Grand 
Aspects  of  the  Development  of  all  Being,  so  symbolized  by 
the  Morphic  Combinations  here  brought  into  view.  The  term 
Hierarchy,  which  means,  literally,  no  more  than  a  Priestly 
Order  of  Government,  has  been  adopted  and  expanded  to 
mean,  in  Sociological  parlance,  and  then  as  a  Technicality  of 
Universology,  any  Scheme  or  Scale  of  Ascending,  Descend- 
ing, and  Correlated  Dignities  and  Banks,  as  that  of  the 
Inferior  and  Superior  Ofiicers  in  an  Army  or  the  State  ;  and  so 
even  with  reference  to  Inferior  and  Superior  Orders  of  Develop- 
ment in  any  Department  of  Nature  or  in  any  Plan  of  Organi- 
zation whatsoever. 

926.  But  it  remains  now  to  be  stated,  that  all  that  is  exhibited 
in  the  preceding  Diagram  is  a  mere  Abstract  from  the  real 
Exhaustive  Scheme  of  the  Basic  Distribution  of  the  Grand 
Domain  of  Form,  (the  Morphismus).  The  following  sched- 
ule will  intimate  the  Method  and  Scope  of  the  larger  and 
truly  Universological  Distribution,  which  in  subsequent  works 

43 


554  SCHEDULE  OF  MOEPHIC  UlS-JSM,    ETC.  [Cn.  VI. 

of  Detail,  may  and  will  be  carried  out  with  exactitude  and 
minuteness  into  all  its  various  branches  : 

1.  The  Ukismtjs  of  Form,  (or,  technically,  of  the  Mor- 
phismus),  is  The  Poit^t  with  its  Varieties  and  Modifications, 
(for  even  the  Point  is  by  Metaphysical  Analysis  capable  of 
Infinite  Variety), — ^the  Point  standing  representatively  for  the 
entire  Punctismus  of  the  Morphismus  (t.  603-607). 

2.  The  DuiSMUS  of  Form  is  The  Line  representative  of 
the  Liniismus  of  the  Morphismus  (t.  603).  These  two  are  the 
Elementismus  of  Form. 

3.  The  TRimsMUS  of  Form  is  Elaborate  Form  which 
bifurcates  into  1.  Solid  Form ;  and,  2.  Superficial  Form  or 
Surface  Form  (t.  538). 

927.  Dismissing  for  the  present  the  Unismus  and  the  Trinis- 
mus  in  the  Scale,  let  us  pursue  the  distribution  of  the  Duis- 
mus  or  Liniismus  of  Form. 

1.  The  Ut^ismus  or — substituting  the  Principle  for  the 
Domain,  we  will  now  say — the  Unism  of  Form  is  The 
Straight  Ltis'e  ;  2.  The  Duism  of  the  Line  is  The  Brokeist 
or  Defracted  Lii^te  ;  and,  3.  The  Trinism  of  the  Line  is  The 
Curve,  which  involves  the  Principle  of  the  Angle  or  Break  in 
its  Continuous  Deviation  from  Straightness,  and  involves  the 
Principle  of  Straightness  by  the  Regularity  (or  Reguloidness, 
t  520)  of  the  Curvature  (t.  517,  518).  It  appears  now  that 
the  Exhibit  made  in  Dia.  No.  13,  t.  533,  is  also  no  more  than 
an  Abstract  of  this  more  ample  Distribution. 

928.  Dismissing  the  Unism  and  Duism,  let  us  pursue  the 
Trinism  of  this  last  Scale. 

1.  The  Unism  of  the  Curve  is  The  Curve  of  Single 
Curvature  ;  2.  The  Duism  of  the  Curve  is  The  Curve  of 
Double  Curvature  ;  and,  3.  The  Trinism  of  the  Curve  is 
The  Spiral,  which  in  the  respect  in  which  it  differs  from  the 
Helix,  is  properly  A  Curve  of  Triple  Curvature  (t  637). 

929.  Dismissing,  in  this  instance,  the  Second  and  the  Third 
Branch  of  the  Distribution,  let  us  pursue  the  Subdivisions  of 


Ch.  VI.]  COMPOSITE  LIIS'E  OF  BEAUTY.  655 

the  Curve  of  Single  Curvature  ;  that  is  to  say,  of  the  Curve 
which  lies  wholly  in  the  Same  Plane. 

1.  The  Uis^iSM  of  the  Curve  of  Single  CuevatuPwE  is 
the  Simple  or  Cieculoid  Cueve,  or,  in  other  words,  the  Arc 
of  a  Circle  ;  2.  The  Duism  of  this  Curve  is  the  Serpentine 
or  Hogarth^  s  Line  of  Beauty^  which  also  subsumes  the  Eec- 
tism  of  the  Straight  Line,  and  is  itself,  therefore,  at  the  same 
time,  a  Trinism  relatively  to  that  more  radical  connection 
(t  520) ;  while  yet  in  respect  to  mere  Curvature  it  is  Duismal, 
involving  doubleness,  on  the  one  hand,  and  converseness,  on 
the  other,  of  Simple  Curvation;  3dly  and  finally,  The  Tri- 
nism of  the  Curve  of  Single  Curvature  ascends  still 
higher  than  Hogarth's  Line  into  the  Realm  of  Art  and  Beauty. 
It  is  the  Simple  or  Circuloid  Curve  adjoined  as  a  Head  to  the 
Serpentine  as  a  Trunk  or  Trail,  precisely  as  the  Point  adjoined 
as  Head  to  the  Line  as  Trunk  produces  The  AntJiropoidule^  or 
as  Head  adjoined  to  Trunk  produces  TheAntJiropoid,  (t.  881), 
which  is  representative  of  Anthropomorphism,  universally. 
This  pre-eminently  artistic  Compound  Line  of  Beauty,  the 
!N"ature  and  Elements  of  which  have  not,  as  I  am  aware,  been 
previously  defined,  is  favorably  illustrated  in  the  Outline  of 
the  Neck  and  Back  conjointly  of  the  Arabian  Horse  and  other 

Diagram     IN"©.     TO, 

Trinism  of  the  Curce  of  Simple  Cur'vature, 


high-blooded  Horses.  The  Arch  of  the  Neck  is  the  Arc  of  a 
Circle,  and  the  Head  of  the  Compound  Curve  in  question. 
This  declines  into  the  Serpentine  of  the  Back  and  Croup  which 
is  the  Trunk  or  Trail  of  the  Curve.   The  accompanying  Diagram 


556  UI^IVEESOLOGY  AGAIIf  DEFINED.  [Ch.  VI. 

completes  the  illustration.  The  Principle  of  Aetistic  Modi- 
fication (t.  515)  intervenes  to  modify  the  Theoretical  Elements 
of  the  Curve.  The  Curve  abuts  on  the  Straight  Line  which 
represents  the'  Head  of  the  Horse. 

930.  The  Elementary  character  of  the  present  work  forbids 
to  do  more  than  merely  to  open  up  this  immense  field  of  Sci- 
entific investigation  ;  the  Exhaustive  Scientific  Distribution  of 
the  Elements  and  Infinitive  Varieties  of  N'aturic,  Scientic,  and 
Artistic  Form.  I  must  not  dismiss  the  Subject,  however,  after 
this  mere  initiation,  without  especially  emphasizing  the  fact 
that,  if  this  immense  Distribution  were  completed,  it  would 
constitute  no  more  than  tlie  Science  of  Morphology  as  elabo- 

EATED  FEOM  THE  PeINCIPLES   OF    UnIVEESOLOGY.      It   WOUld 

still  not  be  Universology  itself  which  is  something  yet  vastly 
greater  in  Character  and  Scope  than  all  this.  Universology 
in  respect  to  Form  treats  not  of  the  Forms  as  such,  hut  of 
THE  MEAiq-iK-a  or  Sigitificajvj-ce  of  the  Forms^  typically,  ot 
as  they  echo  to  Corresponding  Developments  of  Number^ 
of  Metaphysical  or  Logical  and  Moral  Principles^  of  Socio- 
logical Principles^  and  the  liJce^  throughout  every  Depart- 
ment of  Being,  It  is  the  Compaeology  of  all  these  through 
the  aid  of  Typical  Forms  as  Patterns  or  Normal  Ideas  which 
constitutes  it  the  Science  of  Uniyeesology.  Eveey  Yaeiety, 
Element,  and  Aspect  of  Foem,  in  the  utmost  Infinity 

OF  ITS  POSSIBLE  DEVELOPMENT,  IS  THE  TyPE,  SyMBOL,  OE 
HiEEOGLYPH  OF  A  PEECISELY  COEEESPONDING  PeINCIPLE 
IN  EVEEY   SpHEEE    AND   DePAETMENT   OF    THE    EnTIEE  UnI- 

VEESE.  The  Explicated  and  Systematized  Knoioledge  of  all 
this  pertains  to,  and  is  again,  the  Science  of  Univeesology 
itself  (t.  3,  59,  70,  136,  137, 153,  159,  165,  183,  443,  835). 

931.  The  Free-Mason  has  instinctually  wrought  symbolically 
at  the  construction  of  the  Temple  ;  the  far-reaching  genius  of 
Fourier  saw  aU  Humanity,  in  the  coming  Age  of  High  Har- 
mony, as  Phalanxes  of  Consociated  Individuals  Collectively 
inhabiting  Innumerable  Magnificent  Palaces ;  and  the  vision 


[Cn.  YI.  THE  ^EW  JERUSALEM.  557 

of  tlie  Seer  of  Patmos,  more  poetically  inspired  than  all  others, 
discerned  the  beatific  Structure  of  Human  Society  in  the 
Future,  as  both  an  Edifice  and  a  City  descending  out  of 
Heaven,  and  having  the  dimensions  of  a  regular  Architectural 
Plan  (a.  54,  t.  204,  286,  287,  423,  425;  c.  1-3,  t.  453,  587,  903, 
(Dia.  9),  905,  909,  922,  924,  948, 1015-1030). 

932.  The  Point  is  the  Analogue  of  Position,  or  of  the  Posit- 
ing of  our  Thought ;  it  may  be  merely  in  blank  space,  or  in 
imagination  even  ;  so  that  it  converges  upon,  and  occupies,  as 
it  were,  one  Centre  or  Place,  as  when  we  attend  to  anything 
whatsoever ;  whence  it  also  happens  that  the  Point  is  repre- 
sentative of  a  Unit,  Entity,  or  Single  Instance  of  Being,  and 
hence  of  Thing,  Object,  or  Individual.  But  it  is  Pure  Thing 
or  Object,  irrespective  of  any  quality,  property,  attribute,  or 
relation  other  than  tliis  one  of  Position  itself.  Such  is  the 
Process  of  Thinging  and  Thiiiking ;  that  is  to  say,  of  Indi- 
mdualizing,  in  Pure  Reality  or  in  mere  Thought.  It  is  this 
which  the  intelligent  Phrenologist  means  by  tlie  action  of  the 
Organ  of  Individuality,  which  he  locates  directly  on  the  Mid 
or  Median  Line  of  the  Forehead,  slightly  above  the  root  of  the 
Kose.  The  Natural  Language  of  this  organ,  he  would  inform 
us,  is  the  knitting  of  the  brow,  when  we  attend,  externally.  In 
the  action  of  this  Organ  is  the  Incipiency  of  all  Intellectual 
Function  ;  the  Point  being  in  respect  to  it,  as  in  respect  to  Ex- 
ternal Form,  the  Starting-point  and  Least  Element  of  Distinc- 
tion, prior  even  to  Delineation  (De-Liis'-eation). 

933.  Immediately  below  this  point  in  the  Brow,  and  to  the 
right  and  left  along  the  superciliary  ridge  or  eyebrow,  the 
Phrenologist  again  locates  a  series  of  mental  faculties  which 
collectively  he  denominates  Perception,  or  the  Perceptive  Or- 
gans of  the  Head.  Perception  means  collection  or  gathering 
togetlier,  and  primarily  of  Points,  as  constituting  Lines,  Sur- 
faces, etc.  In  French  they  say,  the  perception  of  rents,  in  the 
same  sense  as  in  English  we  speak  of  the  collection  of  money 
or  debts.    The  first  stage  in  the  CoUectiveness  of  Points  is  the 


558  THE  PHRENOLOGICAL   ORGAiS^S.  [Ch.  VI. 

Category  of  Distance,  whicli  is  denoted  elementarily,  as  shown 
in  the  Diagram,  by  Two  Points,  which  must  of  course  be  col- 
lected in  the  thought,  or  perceived  conjointly,  while  yet  they 
remain  distant,  (Lat.  di^  stans,  standiitg  asui^der),  in  order 
that  we  have  an  apprehension  of  Distance.  Buchanan,  in 
singular  accordance  with  this  idea,  adds  to  the  Ordinary  List 
of  the  Organs  of  Perception  a  Phrenological  Organ  of  "Dis- 
tance" at  the  side  of  the  root  of  the  nose,  and  adjoining  the 
better  recognized  Organ  of  ''Form." 

934.  The  Two-Points  are,  as  I  have  said  and  repeated,  the 
Universal  Analogue  of  Distance  ;  as  the  Three-Points  are  so 
of  Situation,  which  last  is  Distance  in  connection  with  Position 
or  mere  Centre.  Then  comes  the  Line,  which  is  the  type  of 
Lineation  ;  and  Lineation  or  De-lineation  is  Form  proper,  or 
Figure,  or  Outline.  The  phrenological  Organ  of  ''Form"  is 
placed  inmost  along  the  Brow,  or  contiguous  to  the  side  of  the 
root  of  the  Nose.  That  of  Situation  I  shall  account  for  else- 
where. 

935.  Then  comes  Surface.  This  is  represented  by  Color, 
as  the  basis  of  superficial  or  'Surface- wise  Plienomenality  or 
Appearance.  The  phrenological  Organ  of  "  Color,"  if  located 
in  strict  accordance  with  tliis  occult  truth,  would  occur  next 
outwardly  along  the  Brow,  but,  by  a  subtle  operation  of 
the  dance  of  positions  which  reverses  the  Abstract  in  the 
Concrete,  and  which  has  reversed  the  relative  positions  of 
Distance  and  Form,  it  occurs  actually  further  out  than  the 
Organ  of  "Weight."  Buchanan  interposes  in  the  same 
group,  but  lower  down,  between  the  angle  of  the  eye  and  the 
nose,  an  Organ  of  "  Size."  This  is  only  the  Globose  aspect 
of  Form,  and  seems  related  to  Space,  and  to  the  Organ  which 
other  phrenologists  have  located  above  the  superciliary  ridge, 
and  have  denominated  "  Locality." 

936.  The  Organ  of  "  Weight"  then  comes  in  as  representa- 
tive of  Solidity,  the  next  of  these  Morphic  Degrees  above 
Surface.    Solids  and  Ponderables  are  basically  related  to  each 


Ch.  vl]  extension  and  peotension.  559 

other,  not  that  Solids  are  the  only  bodies  which  are  pondera- 
ble, but  that  the  given  body  in  its  solid  consistency  is  pro- 
portionally more  ponderous  than  it  is  in  its  liq[uid  and  gaseous 
state. 

937.  All  these  Discriminations  and  Groupings  of  these  phre- 
nological Organs  have  been  made,  hitherto,  in  a  purely  em- 
pirical way,  that  is  to  say,  guided  by  no  other  Principle  than 
Observation  ;  and  yet  the  reader,  I  think,  cannot  fail  to  be 
struck  by  their  general  coincidence  with  the  proper  results  of 
that  radical  analysis  above  instituted,  Universologically,  and 
which  concerns  the  Point,  the  Line,  the  Sukface,  and  the 
Solid. 

938.  We  have  now  exhausted,  in  this  comparison,  what  is 
contained  in  the  fourfold  discrimination  of  the  preceding  Dia- 
gram ;  but  as  yet  we  have  only  partially  exhausted  the  Organs 
of  Perception,  which  the  phrenologists  have  located  along  the 
Brow.  I  have  mentioned  the  Organ  of  "Size"  supplied  by 
Buchanan,  and  its  natural  association  with  ''Locality"  and 
hence  with  Space.  He  also  locates  at  the  outer  side  of  the 
eye  an  Organ  of  ''Force ;"  that  is  to  say,  of  the  Perception 
of  Force  or  Dynamic  Phenomena.  This  is  at  the  base,  in  like 
manner,  of  the  sense  of  Time,  which  word  he  also  employs  as 
the  name  of  an  Organ  above  this  one,  and  above  the  super- 
ciliary ridge,  and  by  the  side  of  that  which  the  other  phreno- 
logists have  denominated  "Locality"  ( — Space). 

939.  Let  us  now  substitute,  for  our  present  purpose,  the 
names  Extension  and  Protension  for  these  Organs  of  Size  or 
Locality  and  Force,  and  we  have  at  once  the  Spacic  Idea  and 
that  of  The  Urgency  forward  in  Time  as  a  Current  of  Events, 
vTith  which — coupled  with  each  other  as  the  joint  Negative 
Ground  of  all  Being — ^the  Universological  student  is  now  al- 
ready familiar  (t.  9).  Space  and  Time  are,  in  other  words, 
the  Negative  Containers  of  that  Solidity  which  has  as  its 
single  analytical  elements.  Points,  Lines,  and  Surfaces. 

940.  Finally,  "Order"  and  "Calculation"  finish  out,  as 


560  SOUND,    MUSIC,    LANGUAGE.  [Cn.  VI. 

Plii'enological  Organs,  the  range  of  Perceptive  Organs,  if  we 
except  "Music"  and  ''Language,"  wliich  Ibeing  sometMng 
more  tlian  iner.e  Perception,  are  placed,  botli  of  them,  by 
Buchanan  at  the  outer  angle  of  the  Brow.  These  will  he  noticed 
presently  (t.  943). 

941.  "  Order"  is  the  Seriality  or  Ordinality,  and  "Calcula- 
tion "  is  the  Grouping,  Summation,  or  Cardinality  with  which 
the  reader  or  student  has  been  rendered  already  familiar 
(Dia.  No.  45,  t  670). 

942.  It  appears  then  that  the  four  attributions  of  Form  con- 
tained in  the  Diagram— Point,  Line,  Surface,  and  Solid — 
are  still  of  a  partial  character  in  this,  that  they  are  Entical  and 
Unismal,  or  such  as  relate  mainly  to  the  one  object ;  and  that 
there  is  another  Variety  of  Form  which  corresponds  to  them  as 
Negatoid,  Relational,  and  Duismal,  or  such  as  concerns  in  pre- 
ponderance Various  Objects  in  their  Co-ordination  with  each 
other.  Space  and  Time  coincide  with  the  Unismal  Order  of 
these  Discriminations  ;  Groups  and  Series  with  the  Duismal. 

943.  Finally,  the  Trinismal  Combination  of  both  classes  of 
these  properties  and  conditions  of  Form, — Entical  and  Eela- 
tional, — and  of  the  Laws  of  Movement  as  measured  by  Form, 
constitutes  Harmony  ;  and  Harmony,  when  expressed  in  Lan- 
guage or  Sound,  is  Music.  The  phrenologists  have  then,  in 
striking  accordance  with  these  deep  analytical  discriminations, 
located  the  organ  of  ''Music"  at  the  termination,  or,  as  it 
were,  at  the  head  of  the  Series  of  Organs  which  we  have  been 
investigating,  just  beyond  the  outer  angle  of  the  Brow.  Here 
also  Buchanan  places  the  Organ  of  "Language,"  and  also  a 
distinct  Organ  of  "Sound,"  while  former  phrenologists  have 
located  the  Organ  of  "Language"  farther  forward,  in  the 
Perceptive  Range,  and  back,  as  it  were,  of  the  eye  itself. 

944.  It  is  proper  here  to  observe  that  Buchanan,  who  is  the 
discoverer  of  Psychometry  and  Psycho-lSTeurology,  and  almost 
the  Founder  of  Monanthropology,  has  corrected  the  Gallian 
System  of  Phrenology,  and  advanced  the  knowledge  of  it  very 


Ch.  Yl]  SCIEI^TISMAL  PHEEI^OLOGY.  561 

greatly  by  partially  abandoning  mere  Cranioscopy,  or  ''the 
Eeading  of  Bumps,"  and  substituting,  in  a  great  measure 
tlie  Psycho-Neurological  method,  that  of  "Magnetizing"  the 
different  organs  or  localities  of  the  Head,  and  observing  the 
mental  manifestations  which  are,  in  sensitive  subjects,  reo-u- 
larly  evoked  by  that  process. 

945.  But  the  method  of  Buchanan  in  Phrenology,  like  that 
of  his  predecessor  Gall,  is  still  merely  empirical,  observational, 
or  mductive.  Universology  will  revolutionize  Phrenology  and 
Monantliropology,  by  introducing  a  totally  new  element.  Ana- 
lytical and  Scientismal ;  one  which  will  be  to  the  mental 
Geography  of  the  Brain  and  Head,  and,  in  a  secondary  sense, 
to  that  of  the  Trunk  or  Whole  Body  also,  what  Scientihc  Geo- 
gTaphy  is  to  the  mere  Naturismal  Knowledges  of  the  traveller, 
who  observes  and  classifies  his  observations  with  no  knowledge 
of  any  equator  or  poles  of  the  Earth,  and  consequently  with 
none  of  any  degrees  of  Latitude  and  Longitude,  nor  of  any 
mathematical  method  of  determining  distances,  climate,  etc. 

946.  Universological  Phrenology  begins  at  the  opposite  end 
from  merely  observational  investigation  by  any  of  the  methods, 
and  determines,  a  priori,  the  Desig]^,  so  to  speak,  of  Nature 
in  the  Mathematical  Outlay  of  the  Head,  The  mental  mani- 
festations associated  with  different  localities  are  then  merely 
the  natural  climatic  influences,  so  to  speaTc,  properly  to  he 
anticipated,  analogically,  from  the  mathematical  relation  of 
the  parts, 

947.  Tliis  new  Scientismology  of  Phrenology  does  not  dis- 
pense with  the  Naturismology  which  is  Observational,  any 
more  than  the  scientific  outlay  of  the  blank  Globe,  by  its  lines 
of  latitude  and  longitude,  dispenses  with  the  insertion  of  the 
natural  features  of  the  land  and  water.  It  only  correlates, 
measures,  and  governs  them,  and  furnishes  a  new  method  of 
rapidly  attaining  to  a  higher  and  distinctly  different  under- 
standing of  tJie  Subject.  What  this  new  a  priori  and  pure 
or  transcendental  scientific  element  thus  effects  for  Phreno- 


562  MUSICAL  AND   OTHER  HARMONIES.  [Ch.  VI. 

logy,  it  also  effects  in  similar  degree  For  all  of  the  Em- 
pirical OR  Inductive  Sciences.  It  will  also  furnisli  a 
sufficient  and  satisfactory  answer  to  the  criticism  npon  Phre- 
nology from  the  side  of  the  Physiologists,  including  the  other- 
wise very  damaging  assault  upon  the  Gallian  System  made 
by  Sir  Wm.  Hamilton.  (1). 

948.  If  now,  recurring  to  Point,  Line,  Surface,  and  Solid, 
we  omit  the  Point,  which  we  have  previously  borrowed,  as  it 
were,  from  the  Naturismus  as  a  basis,  we  retain  the  three 
Scientismal  degrees,  the  Line,  Surface,  and  Solid.  These  cor- 
respond with  the  three  dimensions.  Length,  Breadth  and 
Thickth,  (thickness).  Elements  of  Form  and  Being  which 
will  figure  very  largely  in  the  ulterior  exposition  of  Universol- 
ogy.  They  in  turn  correspond  with  the  Length,  the  Breadth, 
and  the  Height  of  the  Celestial  City  as  seen  by  John  the 
Eevelator,  which  were  equal,  and  each  twelve  thousand  fur- 
longs in  extension  (a.  54,  t.  204,  274,  276,  424,  c.  t.  453). 
Equality  is  the  Basic  Idea  of  all  Science,  and  Twelve  is  the 
highest  or  most  developed  and  elaborate  of  "the  Sacred  IN'um- 
bers"  of  which  One,  (1),  Three,  (3),  with  the  Subdominance 
of  Four,  (4),  and  Seven,  (7),  with  a  Subdominant  Five,  (5), 
are  the  Elementary  Factors  (c.  8,  t.  503).  These  are  the  num- 
bers which  predominate  in  Music.  One  is  the  Tonic,  represen- 
tative of  Unison,  Seven  fills  the  Octave  as  Diatonic,  which  by 
the  intercalation  of  Five  semi-tones  carries  us  up  to  the  Twelve 
Chromatic  Notes  or  Tones,  and  completes  the  Scale.  There 
are  three  Plenary  Chords  within  the  Octave,  with  an  ambig- 
uous admission  of  a  Fourth  as  the  Tonic  of  the  Octave 
above.  A  similar  overlapping  carries  the  Seven  up  to  Eight, 
and  the  Twelve  to  Thirteen. 

949.  Music  is  Harmony  in  the  large  and  inclusive,  not  in 
narrow  and  technical  sense  of  the  term.  Music  is,  according 
to  Fourier,  the  only  one  of  the  Harmonies  of  Nature  which  has 


(1)  Lectures  on  Metaphysics  and  Logic:  Appendix 


Ch.  vi.]  fouriee's  law  of  the  series.  BQ 


r^ 


been  Mtherto  discovered.  According  to  Mm  also,  the  Passions 
or  Motor  Forces  of  the  Human  Soul  are — and  loy  a  higher 
echo  of  the  same  analogy,  the  normal  Groupings  and  Seriation 
of  Individuals  in  a  Harmonic  Society,  such  as  it  is  the  destiny 
of  man  to  enjoy  on  earth,  are  to  &e— distributed  in  exact  echo 
to  the  Musical  Law. 

950.  This  Series  of  ISTumlbers  1  3  (4)  5  7  (8)  12  (13)  with 
some  complications  and  additions  among  the  higher  numbers, 
including  especially  the  number  32,  constitute  what  Fourier 
furnishes  us,  with  little  more  of  proof  than  what  is  found  in 
the  relation  of  these  Numbers  to  Music,  as  the  Pivotal  ]N"um- 
bers  of  all  the  Higher  Harmonies  in  the  Distributions  of  IN'a- 
ture,  and  as  the  guide  for  our  own  Construction  and  artistic 
effects  in  the  Harmonic  Reorganization  of  Society  (c.  8,  t.  503). 

951.  There  is  a  striking  validity  in  the  Semi- Scientific  intui- 
tions of  Fourier  which  the  graver  and  more  positive  method  'of 
Universology  will  vindicate,  rectify,  and  enlarge.  It  is  true 
that  ''the  Law  of  the  Series  distributes  the  Harmonies ;"  but 
the  particular  Series  of  Numbers  here  brought  into  view,  as  a 
Series  of  Pivots  or  Governing  Numbers,  is  but  a  fragment  of 
the  subject,  and  has  had  hitherto  no  positive  or  scientific  basis 
on  which  to  rest.  This  subject  wDl  be  resumed  elsewhere  in 
a  new  connection,  and  will  begin  to  be  placed  upon  a  more 
satisfactory  basis  (t.  1028, 1029,  1031-1033). 

952.  The  remainder  of  this  Chapter  will  be  Transitional 
from  Abstract  Form  to  the  Actual  Cosmos,  from  the  Basic 
Outline  to  the  Structural  Outline  of  Universology.  It  will  be 
also  in  a  measure  miscellaneous,  owing  to  the  exigency  for 
abridgment  in  this  elementary  work.  It  will  first  complete  the 
consideration  of  Form  by  introducing  its  higher  and  final  dis- 
tributions. It  will  then  treat  of  Direction,  as  a  Superior  De- 
partment of  Limitation  (or  of  Form  in  the  larger  sense)  to 
mere  Figure  or  Form  (in  the  minor  sense).  It  will  then  con- 
clude with  a  cursory  consideration  of  Arto-Philosophy  which 
has  as  yet  so  little  development,  and  for  which  we  are  so  little 


564 


CONCEETE  A^D  ABSTEACT  HEAD  FOEMS. 


[Ch.  VI. 


prepared  at  present  that  it  is  not  necessary  to  assign  to  it  a 
separate  chapter. 

953.  The  Globe,  the  Cube,  and  the  Egg  were  shown,  in  what 
precedes  to  be  in  a  certain  sense  the  First  Heads  of  Form.  It 
has  appeared,  however,  also,  that  they  are  elementary  of  con- 
crete Organization  only^  and  that  there  are  More  Analytical 
Elements  of  Form  helow  them  and  from  which  they  are 
derived ;  namely,  the  Point  and  Ciecle-Sueface  below 
the  Globe,  the  Steaight  Line  and  the  Squaee  below  the 
Cube,  etc. 

954.  It  is  now  to  be  observed  that  each  of  these  Heads  of 
Form,  whether  Concrete  or  Abstract,  has  a  Trunk,  Train,  or 
Ulterior  Backlying  Extension  or  Succession  of  Form,  corre- 
sponding to,  and  depending  from  it  as  Head.  The  Point,  for 
example,  has  its  Line  or  Series  of  Points,  or  the  two  combined, 
and  so  of  the  Circle  and  Globe,  which  furnish  a  ribbon-like 

Diagram.     IN"o.     71. 

Natural  Order.  Logical  Order. 


SkuU. 


©      g     Pelvis. 


© 

o 


6 
e 

6 


or  cylinder-like  extension.  This  Continuation  may  then  be 
broken  into  successive  disconnected  or  connected  Circles  or 
Globes  ;  so  of  the  Cube,  which  furnishes  the  Prism  or  Series  of 
Cubes.   The  accompanying  Diagram  wiU  give  a  sufficient  idea 


Ch.  VI.]       TEAIN  A^B  E:NGrN^E;   CAUSE  A:N"D  SEQUEl^CE.  665 

of  these  discriminations,  and  will  contribnte  thus  farther  to  fix 
the  conception  of  the  Head  Types  of  Form,  as  First  Heads  or 
Prima  Capita;  and  as,  therefore,  typical  of  Peinciples  of 
Being,  as  distinguished  from  the  extension  of  Principles  into 
the  domain  of  their  Consequences^  or  the  successive  applica- 
tions in  the  continuity  of  their  operation.  Principles  are 
again  Cardinal  and  Spacic^  as  contrasted  with  Continuity 
of  Operation,  which  is  Ordinal  and  Tempic  (c.  5,  t.  9). 

955.  Peinciples  are  Causes,  and  Sequences  or  Con- 
sequences are  Effects.  Natural  Causes  lie  helow  and  hacTc 
of  their  Consequences,  and  push  them  outwards  and  upwards 
into  existence.  The  operation  is  a  tergo  or  from  behind  and 
helow.  It  is  the  push,  as  contrasted  with  the  pull  (t.  622). 
The  Natural  Causation  of  the  Man  lies  accordantly  in  the 
Loins  of  his  Father,  or  of  his  Ancestors.  The  Pelvis  is  the 
Counter-Head  of  the  Skeleton,  in  which  is  placed,  or  to  which 
is  appended,  this  natural  causation  of  the  Man  in  his  develop- 
ment in  time.  The  Natural  Order  is  primarily  from  below, 
upwards. 

956.  Logical  Causes  lie  above  and  before  their  Consequences, 
and  draw  or  pull  the  Chain  of  their  Effects  after  tliem ;  or  they 
act  reflectively  upon  the  natural  train  of  events.  The  opera- 
tion is  a  f route  or  from  above  and  before.  The  Domain  of 
Logical  Causation,  or  Reasoning  is  therefore  the  Head  of  the 
Man,  which  leads  the  Body,  or  else  acts  reflectively  upon  and 
through  it,  by  a  counter-push  or  exertion  to  the  primitive 
push  of  the  Natural  Order.  The  Brain,  the  Organ  within  the 
Head  specifically  entrusted  with  this  Logical  or  Eeflective 
Causation,  is  lodged  in  the  Skull  as  the  counter-pivot  of  the 
Pelvis  and  the  Loins  below.  Intervening  between  these  two 
Pivots  or  Heads  of  the  Skeleton,  there  are  then  placed  in  the 
construction  of  the  spinal  column  of  man  twenty -four  ver- 
tebrae, or  little  skulls  or  pelvises.  The  measuring  number 
is  twelve, — the  ruling  sacred  number  of  Structure  or  Construc- 
tion,— ^but  this  is  repeated  by  the  conjoming,  end  to  end,  of  the 


506 


SKELETON  AS   PATTERN. 


[Ch.  VI. 


two  series  ;  the  natural  series  of  twelve,  with  the  Pelvis  as  its 
Head  below,  and  the  logical  or  rational  series  of  twelve,  with 
its  Head  above  it. 

957.  The  Skeleton  is  the  framework,  or  form-giving  depart- 
ment of  the  Body,  that  which  is  therefore  pre-eminently  typical 
of  Type  Forms,  or  of  Architectural  Plan,  in  the  Primitive 
Outlay  of  the  Body.  Clirist  explained,  when  he  had  affirmed, 
"  If  the  Jews  destroyed  this  Temple,  he  would  rebuild  it  in 
three  days,"  that  he  spoke  of  the  *' Temple  of  his  Body." 
(t  ). 

958.  These  important  considerations  are  merely  glanced  at 
here,  and  must  not  be  expanded.  They  will  be  resumed  else- 
where.   The  accompanyiQg  Diagram  will,  however,  exhibit  the 


Figure  1. 


Diagram.     !N"  o .     7  2 

Figure  2. 


Figure  3. 


Primitive  T^pe.      Artiatically  Modified  Type.        OccvXt  Presence  of  the 

Egg  Form. 


M 


W 


Typical,  and,  so  to  speak.  Primitive  Mode  of  the  Successive 
Combination  of  the  Globe-  and  Cube-Figures,  in  the  Construc- 
tion of  any  portion  of  the  Vertebral  Column.    Even  the  dupli- 


I 


Ch.  VL]  NATUEAL  and  EATIOl^AL  CAUSES.  £67 

cated  Egg-Figure  is  not  wanting  (Fig.  3).     Surfaces  are  sub- 
stituted representatively  for  the  Solids. 

959.  The  point  now  of  importance  is  to  furnish  a  clear  per- 
ception to  the  reader  of  the  fact  that  the  Globe,  the  Cube,  and 
the  Egg-Figure  correspond  typically  with  the  Domain  of 
Beginnings  and  Ends^  or  of  Incipient  and  Finals  or  of 
Natural  and  Rational  Causes,  in  the  Universe  of  Being  at 
Large  ;  which  Domain  afterwards  reappears,  or  is  reproduced 
in  the  Trains  of  Consequences  resulting  from  those  Causes, 
which  have  in  them  still  the  Primitive  Causes,  by  echo  or  cor- 
respondence. Hence  Philosophy,  whether  JVTatural  or  Scien- 
tific, may  in  preponderance  dispense  with  the  consideration  of 
the  Effects  in  detail,  whenever  it  can  arrive  at  the  knowledge 
of  Causes ;  or,  what  is  the  same  thing,  of  Principles,  as  the 
Fountains  or  Starting-points  of  Laws,  which  going  out  from 
those  Principles,  as  rays  from  a  centre,  permeate,  (more  pro- 
perly trans-pierce\  and  distribute  all  the  particulars  of  Being. 

960.  Natural  Causes  are  related  to  the  Pelvis  and  to  the 
Natural  Seat  or  Fundamentum  of  the  Body,  and  Rational 
Causes  to  the  Brain,  Skull,  and  Head.  Embryology,  the  pro- 
cesses of  which  proceed  within  the  Pelvis,  is,  in  like  manner, 
as  Agassiz  has  discovered  and  proven,  an  epitome  of  the  total 
physiological  development  in  its  largest  career,  that  is  to  say, 
of  the  whole  Animal  Kingdom,  as  an  Organismus ;  and  the 
Head,  Skull,  and  Brain,  as  investigated  by  Phrenology,  are 
representative  of  the  corresponding  Monanthropological  dis- 
tribution of  the  Trunk  or  the  entire  Body.  Natural  Causes 
thus  ascend  from  the  Trunk  to  the  Head  for  their  Domain  of 
Effects,  and  Rational  Causes  descend  from  the  Head  to  the 
Trunk  for  their  Domain  of  Effects.  This  last  is  also  what 
Swedenborg  means  when  he  affirms  that  Principles  reside  in 
the  Brains,  and  that  Principiates  (Things  effected  by  Princi- 
ples or  preceding  from  them)  reside  in  the  Body  (or  Trunk).  (1). 


(1)  Divine  Lov3  and  Wiscloin,   No.  000. 


5'68  TEAILS   OF   CONSEQUENCES.  [Ch.  YI. 

Buchanan  has  bestowed  the  name  Sarcognomy  upon  this 
Secondaiy  Distribution  of  the  Torso  and  Limbs  into  Regions 
responsive  to  Correspondential  Regions  in  the  Phrenological 
Distribution  of  the  Head  (t.  5). 

961.  We  may,  therefore,  then,  for  the  most  part,  dismiss  the 
direct  consideration  of  the  Trains  or  Trails  of  Form,  which 
depend  upon  the  respective  Head  Forriis,  and  confine  our 
attention  to  the  Head  Forms  themselves.  This  dismissal  refers, 
however,  more  largely  to  Free  or  Unmeasured  Series  of  Suc- 
cession. There  are  certain  Measured  Series  which  assume  an 
importance  only  second  to  that  of  the  Head  Forms  them- 
selves (t.  1032).  These,  indeed,  as  Head  Forms  of  a  new  order, 
institute  a  N'ew  Order  of  Form  more  complex  than  the  simple 
Head  Forms  and  the  Trains-of-Consequence-Forms  which  are 
dependent  on  them.  They  are,  in  other  words,  the  Heads  of 
a  New  Order  of  Morphic  Trains  or  Consequence-Forms  equal 
to,  or  exceeding  in  importance,  those  hitherto  considered. 

962.  To  aid  the  understanding  of  what  is  meant  in  the  pre- 
ceding paragraph,  the  observation  should  now  be  made,  that 
the  Simple  Head  Forms,  namely,  the  Globe,  the  Cube,  and 
the  Egg  Form,  relate  primarily  and  in  preponderance  to  Cos- 
mical  Phenomena,  (the  World),  as  distinguished  from  Anthrop- 
ical  Phenomena,  (Man),  which  last  is  a  higher  and  more  com- 
plex Domain  as  shown  by  the  Typical  Tableau  of  Existence 
(Dia.  No.  2,  t.  41). 

9o3.  It  has  been  shown  already  that  the  Globe,  the  Cube, 
and  the  Egg  Form  all  concur  in  the  conception,  which,  by  the 
Laws  of  Thought,  we  render  to  ourselves  of  the  shape  of  the 
Entire  Universe  ;  and,  in  a  minor  sense,  of  the  single  world 
which  we  inhabit  (t.  790).  Cosmical  or  World-like  ideas  are, 
therefore,  those  over  which  these  Simple  or  Elementary  Head 
Forms  symbolically  preside.  In  other  words,  this  is  the  Basic 
and  Elementary  Domain  of  Concrete  or  Constructive  Form 
which  we  may  also  denominate  Ovarian  (Eggish  or  Egg-like) ; 
as  the  Cosmos  or  World  is  to  Man,  what  the  proper  Egg,  that 


Ch.  VI.] 


THE  FAMILY  GROUP. 


563 


is  to  say^  the  Tolk^  is  to  the  Embryo^  namely,  a  Basis  and 
Fountain  of  Sustenance,  from  wliich  lie  derives  Ms  life  and 
its  means  of  enlargement  and  growth. 

964.  AnthropiG  or  Man  Form  is,  therefore,  Erribryotic  or 
Germ  Form,  as  contrasted  with  Cosmic  or  World  Form,  which 
is  Ovarian  or  Egg  Form,  The  World  is  an  Egg,  and  Man  is 
the  Chick  germinating  from  it,  analogically  or  corresponden- 
tially  speaking. 

965.  We  thus  pass  up  to  the  consideration  of  Anthropic 
Form,  or  to  that  variety  of  Form  which  repeats  the  Human 
Figure,  and  which  is  the  higher  department  of  Head  Forms 
just  alluded  to.  {This  has  concealed  loithin  itself  a  sub- 
ordinate measured  Series  of  Train-UTce  or  Successional  Form 


DiagraiXL     IN"o.  TS, 

Figure  1.  Figure  2.  Figure  3. 

Single  iNTEGRAii.  Fractional  or  Sectionoid.  Summative  or  Groupial. 
The  Individual.       The  Parts  and  Members.  The  Family . 


—the  Yertehrse).    All  this  will  be  better  understood  by  intro- 
ducing at  once  a  Diagram  giving  the  several  varieties  of  this 
new  Department  of  Head   Forms,  explaining  subsequently 
their  Anthropological  Analogies 
44 


670  SEGMENTATIO]S'  OF    GEOUP.  [Cn.  VI. 

966.  Figure  1  of  the  Diagram  denotes  simply  Man,  as  lie  ap- 
pears when  externally  inspected,  and  considered  merely  with 
reference  to  the  general  fact  that  the  Form  of  the  Body  is 
in  some  sense  analogically  related  to  the  Function  of  the 
Mind.  This  Figure  is  therefore  correspondential  with  that  Do- 
main of  Being,  which  furnishes  the  Science  of  Monanthro- 
pology,  the  leading  Branch  of  which  is  Phrenology,  the  rela- 
tions of  which  to  Universology  have  been  already  in  part 
explained  (see  Index  w.  Monanthropology).  In  part,  they 
will  be  resumed  and  treated  of  more  extensively  in  the  Struc- 
tural Outline  and  elsewhere. 

967.  Figure  2  of  the  Diagram  represents  the  Human  Body, 
as  sectionized  or  cut  into  quarters  ;  this  degree  of  Subdivision 
as  representative  of  all  further  anatomizing.  This  corresponds 
then  with  the  Subjective  or  Interior  treatment  of  the  Body, 
and  therefore  with  Anatomy  and  Physiology,  as  branches  of 
the  Science  which  is  also  called  Physiology,  in  the  larger  sense, 
and  sometimes  also  Biology,  and  which  is  usually  associated 
with  the  Medical  Science  of  Man  as  hitherto  ordinarily  under- 
stood, (c.  2,  t.  5.) 

968.  By  a  still  further  echo  of  Analogy,  this  Figure  is  also 
the  Type  of  the  Domain  of  Psychology  or  the  Science  of  the 
Soul  as  subjectively  studied  ;  for  it  is  one  of  the  most  striking 
and  important  revelations  of  Universology,  by  the  Typical 
Repeodfction  of  the  Subjective  \is<  the  Objective  World; 
(t.  379),  that  tlie  Structure  of  tlie  Mind  exactly  repeats  the 
Structure  of  tlie  Body^  Member  for  Member^  System  for 
System^  and  Tissue  for  Tissue^  down  to  the  least  Fibre  and 
Cell  of  the  Compound  Being.  Emry  Science^  therefore^  which 
relates  to  the  Body  has  a  corresponding  Science  which  relates 
to  the  Mind,  and  the  same  Symbol  is  alike  applicable  to 
both,  (and,  so  also,  the  same  word,  in  the  new  Language,  Al- 
wato,  with  a  mere  change  of  Prefix.) 

969.  What  Figure  1  is  therefore  to  the  Exterior  Inspection 
of  the  Body,   and  the  Objective    Study  of  Islm^-Phreno- 


Ch.  VL]  SYMBOLIC  SECTIONIZING.  571 

logical— FiguvQ  2  is  to  tlie  Interior  Anatomy,  Analysis,  and 
Functions  of  the  Body,  and  to  tlie  Subjective  Study  of  Mind-- 
Fsychological. 

970.  Figure  3  of  tlie  Diagram  represents  The  Family 
Geoup— the  Man  and  tlie  Woman  as  Parents,  the  Boy  and 
the  Girl  as  Son  and  Daughter,  and  the  Baby  or  Infant  in  the 
arms  of  the  Mother,  as  the  pivot  or  nodus  of  the  Unity  of  the 
Family. 

971.  The  Family  Group  is  tlie  Indlmdual  or  Lowest  Con- 
stituent Element,  the  Atom,  as  it  were,  or  Primary  Cell  of 
tJiat  Department  of  Being  wMcTi  we  call  Collective  Humanity, 
and  loMcTi  furnishes  the  Science  of  Sociology,  of  which  it  is, 
therefore,  representative.  It  is,  in  other  words,  the  Primary 
Cell  of  the  Social  Organismus,  or  the  Least  Constituent  Ele- 
ment of  the  "Grand  Man"  of  Swedenborg,  ^' Le  Grand 
Etre^^  of  Comte,  the  "Social  Harmony"  of  Fourier,  the 
"Social  Organism"  of  Spencer,  and  of  "The  Church"  the 
Elected,  Kegenerated,  and  Purified  Humanity,  which  is  to  be, 
according  to  the  Eevelation  of  John,  the  Glorified  Bride  of 
the  Lord. 

972.  It  will  be  observed  that  the  Internal  Sectionizing  or 
Quartering  of  the  Body,  in  Figure  2,  repeats  the  External 
Class  Separation  of  the  Individuals  of  the  Group  in  Figure  3, 
exactly  as  the  Internal  Sectionizing  into  Fractions  of  the 
Single  Unit  repeats  the  Addition  of  Integers  or  of  Whole- 
Number 'Units  which  constitute  the  corresponding  Sum, 
Physiology  and  Psychology  are,  accordhstgly,  the  Sub- 
jective, AND  Sociology  the  Objective  Science  of  Man. 
Monanthropology  is  then  the  Intermediative  and  Translative 
Department  between  these  two,  relating  and  interpreting  them 
to  each  other,  precisely  as  the  Single  and  Central  Unit  stands 
related  to  the  World  of  Fractions  interior  to  itself,  on  the  one 
hand,  and  to  the  outer  World  of  Integers  upwards  and  on- 
wards to  infinity,  on  the  other.  It  is,  therefore,  a  Central 
and  Typical  Domain  of  the  Total  Science  of  Anthropology, 


^72  ECHOES   OF  PHUSIS  AND  PSYCH6.  [Ch.  VI. 

973.  The  ulterior  and  final  applications  and  importance  of 
these  abstruse  indications  can  only  be  glanced  at  here. 

974.  The  BigM  and^  Left  Sides  of  the  Body,  Figure  2,  re- 
peat the  Male  and  Female  Sides  of  Society,  represented  by 
the  Man  and  the  Boy  on  the  one  hand,  and  by  the  Woman 
and  the  Girl,  on  the  other  hand,  in  Figure  3. 

975.  The  Head  of  the  single  Figui-e  (Figure  2)  repeats  the 
Infant  Child  of  Figure  3,  the  child  recently  a  fcetus,  repeat- 
ing the  ovum  or  egg,  in  a  higher  stage  merely  of  development 
These  represent,  in  turn.  Logical  and  Scientific  Principles,  or 
Reason,  or  Mind,  for  the  Head,  and  Natural  Principles  of 
Germination  and  Growth,  for  the  Infant  Child,  The  Head 
is,  therefore,  in  an  especial  sense,  the  Type  and  Represen- 
tative of  Science  and  of  Mind,  and  hence  of  the  Domain  of 
Psychology,  while  the  Tkunk  or  Body  Peoper  of  the  single 
individual  is  the  Type  and  Representative  of  Natuee,  of 
Matter,  and  hence  of  the  Domain  of  Physiology ;  Psychology 
and  Physiology  hoth  being  united,  as  we  have  previously  seen 
under  the  symbolism  of  the  Single  Human  Body  anatomized 
for  interior  or  subjective  inspection; — Figure  2. 

976.  The  almost  sexless  foetus,  (sex  is  only  properly  de- 
veloped at  puberty),  is  the  Analogue  of  the  Science  of  Social 
Embryology  which  is  the  Science  of  Society  as  it  is,  and  has 
been,  previously  to  its  proper  birth  into  Intellectual,  Spiritual, 
and  Social  Harmony.  This  includes  the  commonplace  Sci- 
ences which  relate  to  Social  Affairs,  as  Politics,  Political  Ethics, 
Theories  of  Government, — not  guided  by  any  Scientific  knowl- 
edge of  the  Law  of  Organization, — Political  Economj^,  Sta- 
tistics, etc. 

977.  The  remainder  of  the  Family  Group,  after  excluding 
the  infant,  (or  foetus),  is  then  the  type  or  representative  of 
Sociology  in  its  higher  stages  of  development,  in  the  Scientific 
Reorganization  of  Society  under  the  Tcnowledge  and  guidance 
of  the  Harmonic  Laws  affecting  the  total  arrangement  of  all 
Human  Affairs ;  the  Adultoid  stage  of  Sociological  Science. 


Ch.  VI.]  UPPER  AND  LOWER  HALVES.  573 

978.  The  Riglit  Side  of  the  Body  is  the  Analogue  of  the 
Posltiw  and  Masculine  Side  of  Society^  which  is  public  and 
active,  and  is  associated  by  juxtaposition  with  the  Right  Hand 
as  the  Type  of  Activity,  Execution,  and  Power. 

979.  The  Left  Side  of  the  Body  is  the  Analogue  of  the  JSTega- 
tive  and  Feminine  Side  of  Society^  which  is  retiring  and  sym- 
patlietic,  and  which  is  associated  with  the  Heart  and  with  the 
Left  Arm,  as  that  with  which  the  Mother  most  habitually 
encircles  the  Child. 

980.  The  Upper  Half  of  the  Body  above  the  diaphragm  or 
the  girdle,  Figure  2,  represents  by  Analogy,  the  Adults  of  the 
Family  Group^  the  Father  and  the  Mother,  and  thence,  An- 
cestors or  Seniors,  Figure  3 ;  and  the  Lower  Half  or  all  that 
is  beneath  the  girdle,  represents  the  Children,  and  thus  Pos- 
terity, or  Juniors,  derived  from  the  loins.  These  last  are 
called  Descendants  in  the  language  of  the  Law,  as  contrasted 
with  Ascendants  who  are  the  Parents,  Elders,  and  Ancestry 
generally.  Seniors  again  correspond  with  Superiors,  and 
these  again,  therefore,  with  the  Upper  Portions  of  the  Body, 
and  Juniors  with  Inferiors,  and  these,  in  turn,  with  the  Lower 
Parts.  These  last  are  also  called  ^S^z^Sordinates,  and  also  suh- 
jects  of  the  Superior  and  Reigning  Classes,  and  ultimately  of 
the  Head  or  Supreme  Focus  of  the  Body,  the  Court  and  Royal 
Palace  of  the  Mind,  the  governing  power  over  the  Body. 

981.  We  have  in  all  this  an  intimation  of  a  Truth  of  im- 
mense importance ;  namely,  that  Physiology  can  never  be 
rightly  studied  nor  completely  comprehended,  except  by  the 
reflected  light  of  Sociology ;  and  that  Sociology  is,  in  turn, 
to  be  studied  through  the  Analogies  of  Embryology  and  Phy- 
siology conjointly.  It  is,  indeed,  as  hopeless  to  attempt 
radically  to  cure  the  Individual  while  Society  is  left  diseased, 
as  it  is  to  attempt  to  cure  a  local  disease  of  the  body  which  is 
merely  symptomatic  of  general  derangement,  without  remov- 
ing the  causes  of  the  general  disorder.  The  growing  attention 
bestowed  upon  Hygiene  by  the  medical  profession,  and  by 


574  EIGHT  AKD  LEFT   HALVES   OF  THE  BODY.  [Cn.  VI. 

Society  at  Large,  is  the  instinctual  perception  and '^admission 
of  this  Truth.  Intellectually  and  intelligently  accepted,  and 
made  the  Basis  of  Medical  Science,  it  will  be  revolutionary  of 
the  existing  methods.  The  interests  of  the  individual  in  so 
vital  a  point  as  health  will  be  seen  to  be  inseparably  bound 
up  with  the  interests  of  Society.  The  small-pox  and  the 
cholera  are  among  the  highest  arguments  for  the  Solidarity  of 
all  Human  Affairs  and  Concerns,  and  for  the  rational  neces- 
sity, that  "  we  love  our  neighbors  as  ourselves." 

982.  To  furnish  a  single  more  definite  illustration  of  the  ex- 
act Scientific  Echo  between  the  Physiological  Domain  (Patho- 
logical and  Therapeutical)  and  the  Sociological  Domain,  I  shall 
aflirm  here,  somewhat  dogmatically,  what  further  investigation 
alone  will  fully  establish  ;  namely,  that  Hemiplegia  (that  form 
of  paralysis  or  palsy  which  affects  one  side  of  the  body  only) 
has  its  exact  Analogue  in  Society,  in  that  social  disease  which 
consists  of  the  suppression,  by  law  and  opuiion,  of  the  freedom 
of  one  of  the  sexes.  This  is  usually  the  suppression  or  oppres- 
sion of  the  weaker  sex,  the  female  half  of  Society,  as  occurs 
most  glaringly  in  Polygamic  Countries,  Turkey,  for  example. 
The  one-sided  paralysis  of  social  life  in  such  countries  is, 
therefore.  Social  Hemiplegia,  and  in  the  light  of  its  causes  and 
operation,  we  can  come  to  understand,  all  the  better,  what  it 
is  which  occurs  in  this  disease  in  the  Individual  Organismus. 
It  should  also  be  anticipated  that  the  disease  will  occiu'  most 
frequently  upon  the  left  side  of  the  body,  which  is  the  weaker, 
and  that  which  is  representative  of  the  Female  Sex,  and  the 
most  liable,  therefore,  to  this  species  of  disorder  and  op- 
pression. 

983.  On  the  contrary.  Paraplegia  (the  form  of  paralysis  or 
palsy  which  affects  the  lower  half  of  the  body  only,  but  upon 
both  sides  equally)  has  for  its  Social  Analogue  the  oppression 
of  Inferiors  by  Superiors,  as  of  Children  and  Slaves  under  the 
Eoman  Empire ;  of  Slaves  recently  in  America,  and  of  Serfs 
in  Eussia.     Tlie  inertia,  demoralization,  and  helpnessness  in- 


Ch.  VI.]  MEDICAL  SCHOOLS.  676 

troduced  into  a  country  by  tliis  species  of  oppression  cor- 
responds with  tlie  partial  or  complete  inertia  or  lielpnessness 
imposed  upon  the  individual  by  this  form  of  paralysis. 

984.  It  may  be  added  that  Emry  disease  and^  indeed, 
every  state  of  the  Indimdual,  wliether  of  healtJi  or  disease, 
has,  in  lilte  manner,  an  exact  Scientific  Analogue  in  cor- 
responding  diseases  and  states  of  Society;  so  that  we  shall 
derive  from  Universology  a  new  Science  of  Comparative 
Pathology, — between  the  diseases  of  the  Individual  Man  and 
of  the  Collective  If  an, — which  will  enable  us  to  study  them 
each  in  the  light  of  the  knowledge  of  the  other. 

985.  I  may  go  even  a  step  farther,  and  affirm  that,  by  the 
extension  of  the  same  law  of  Analogy,  we  shall  come  to  know 
the  significance  and  value  of  every  School  and  System  of 
treatment  in  medecine,  and  of  every  plant  and  mineral,  medi- 
cament or  application,  which  shall  be  found  to  have  curative 
relationship  with  any  pathological  condition  of  the  Body ;  and 
of  all  the  conditions  of  Life  and  Health,  from  the  lowest  indi- 
vidual, up  to  the  highest  Universal  Aspects  of  Humanity,  a.  1. 

986.  The  Figures  contained  in  the  preceding  Diagram  are 
thus  the  three  Typical  Varieties  of  Anthropic  Form  (Human- 
Figure-Form).  They  are,  in  other  words,  the  Head  Forms, 
or  Nature's  Hieroglyphic  Pictures,  emblematic  of  the  Govern- 
ing Domains  and  Principles  of  that  Superior  Department  of 
Being  which  hears  characteristically  a  relation  to  the  Human 
Form.  They  stand  contrasted,  therefore,  with  the  Globe-, 
Cube-,  and  Egg-Form,  which  are  the  typical  and  representa- 
tive Forms  of  the  lower  or  Cosmical  Department  of  Being ; 
that  from  which  Man  is  produced,  as  the  living  being  from 
an  Egg.  

Annotation f  t.  985.  He   treads  down    that    wWcli    doth 

"  More  servants  wait  on  Man  befriend  him 

Than  he  'U  take  notice  of.    In  every  V/hen  sickness  makes  him  pale  and 
path  wan"  (1)  (a.  17,  t.  152). 


(1)  George  Herbert. 


^'76  THE  NUPTIALISM  OF  FOEII.  [Cn.  YL 

987.  We  come,  in  the  next  place,  to  a  still  higher  and  the 
final  Department  of  Typical  Form,  which  interblends  and 
unifies  the  Ovarian  or  HigJiest  Cosmical  Type  with  the  Mon- 
anthropic  or  Highest  Anthropic  Type; — which  blends^  in 
other  words,  the  Outline  of  the  Egg  with  that  of  the  Indi- 
mdual  Human  Figure,  This  is,  therefore,  a  Trinismus  of 
that  Typical  Fonn  of  which  the  Cosmical  Types  are  the  Unis- 
mus^  and  the  Anthropic  Types  the  Buismus.  The  Trinismus 
is  the  combination,  correlation,  and  interworking  of  all  the 
three  Varieties  in  the  Concrete  Totality  of  Form  and  Being, 
Otherwise  stated,  the  World  is  One  (1) ;  Man  is  Two  (2)  (or 
Many) ;  and  the  Marriage  or  Unit  ion  of  Man  with  the  World 
is  Three  (3).  The  Separate  and  then  the  Conjoined  Views, 
again  Conjoined^  are  Three  =  One  (3  =  1),  or  the  Tri-Unis- 
mus  of  Being. 

988.  The  new  Department  of  Typical  Form  here  introduced 
(the  Trinismus)  may  be  denominated  technically  Conjugal, 
Nuptial,  or  Symbolic  Foem.  As  the  Cosmical  Type  relates 
to  the  World  as  Egg,  it  may  be  said  that  the  Anthropic  Type 
holds  similar  relation  to  the  Chick  and  the  Brood  ;  and  that 
this  new  Type  of  Form  holds  again  similar  relation  to  the 
Cock  and  the  Hen  in  their  sexual  partiality  and  adaptation  to 
each  other.  They  are  then  the  originators  of  the  new  Egg  and 
Brood,  which  do  no  more  than  repeat  the  Primitive  Career. 
This  is  ^e-production,  as  the  culmination  and  Trinismus  pro- 
duced from  the  primitive  Ovarian  or  Foetal  Life ;  I.  As  Pro- 
jective, and  Primitive,  and  Unismal;  II.  Succeeded  by,  and 
combined  with,  Production^  or  the  Growth  and  Development 
of  the  Post-Natal  Being — Duismal— as  of  the  Chick,  or  of 
the  Individual  and  Collective  Man,  before  its  perfection  and 
harmony,  and  marriage  through  Science  with  the  World  which 
Humanity  inhabits  ;  III.  The  Perfected  or  Adultoid  Period  is 
the  Eesultant  of  the  former  Two  Periods. 

989.  The  three  Careers,  successive  and  conjoined,  are  then 
Tri-Unismus  of  this  Tempic  Aspect  of  Being. 


Ch.  VI.] 


BIG-ENDIANS  AND  LITTLE-ENDIANS. 


577 


990.  The  following  Diagram  exhibits  tlie  Typical  Forms  of 
this  Order  of  Form,  reduplicated,  first,  with  relation  to  the 
Fowl  associated  with  the  Egg,  then  with  reference  to  Humanity 
associated  with  the  Human  Figure.  This  furnishes  a  Minor 
and  a  Major  aspect  of  the  subject  crossed  by  the  division  into 
Sex  as  Male  and  Female. 


Woman. 


Note. — The  Family  Tree  should,  in  strictness,  be  inverted,  the  roots  above ;  inas- 
much as  the  Younger  Generations  are  instinctively  regarded  as  Descendants. 

991.  It  would  seem,  from  this  exposition,  that  the  Lilli- 
putians, in  Gulliver,  when  dividing  themselves,  on  the  Egg 
question,  into  two  parties, — the  Big-endians  and  the  Little- 
endians, — were  by  no  means  discussing  a  small  matter  ;  but 
that,  on  the  contrary,  their  instinct  had  laid  hold  of  the 
Grandest  Difference  which  divides  the  affairs  of  the  Universe. 
It  is  no  less  than  the  Distinctive  Prime  Differentiation  between 
The  Natural  and  the  Logical  Order  in  the  Evolution  of 


578  MAJOR  SECTS  ;  EELIGIONS.  [Ch.  YI. 

all  Tilings .  (t,  6) ;  between  the  Arbitrismal  and  tlie  Logicis- 
mal  Supervision  in  the  Universal  Administration  of  Being 
(t.  349  353)  ;  and,  in  fine,  between  the  Feminismns  and  the 
Masculismus  of  the  Totality  of  Being  itself  (t.  323-328,  723- 
731,  705,  739,  772,744-749;  c.  44,  t  136).  It  is  the  Grand 
Schism  of  all  Time  ;  which  can  only  be  healed  by  that  En- 
largement of  our  Philosophy  which  shall  compass  not  only 
the  whole  Egg,  but  shall  do  this  even,  in  that  double  sense 
which  shall  recognize  the  two  kinds  of  Egg,  the  Masculine  and 
the  Feminine  Type,  accordingly  as  the  large  or  the  small  end 
is  uppermost ;  and  the  ulterior  conjugal  harmony  of  the  pro- 
duct of  each  with  that  of  the  other  type  (Integralism).  The 
revelation  of  this  Difference,  of  this  Wholeness,  and  of  this 
Harmony,  is  the  hatching  of  the  Brahminical  Egg  which  has 
lain  deposited  for  ages  at  the  centre  of  the  Hindoo  Philosophy, 
Religion  and  Mysticism.  The  Hindoo  System  is  broader  than 
Christianity  or  than  any  other  of  the  Grand  Sectarian  Divisions 
of  the  Eeligious  Development  of  Humanity.  (All  the  Religions 
are  merely  Primitive  or  Major  Sects.)  Christianity  is  more 
intense  and  vital  than  it.  Hindooism  is  the  Matrix,  the 
White  of  the  Egg ;  the  Analogue  of  Blank  (White)  Space 
(Dia.  No.  3,  t.  86,  87 ;  t.  774) ;  and  other  more  Positive  Re- 
ligions are  the  Yolk;  Christianity  "the  Germ"  within  the 
Egg.  The  phrase,  ''Vital  Piety,"  is  expressive  and  sug- 
gestive. Universology  authorizes  us  to  substitute  for  the 
axiom  of  the  Naturalists  Omne  mxum  ex  ovo,  {Every  Liv- 
ing Thing  comes  out  of  an  Egg\  this  other  formula,  Omne  ex 
ovo,  {Every  Thing  whatsoever  comes  out  of  an  Egg) ;  or 
this,  Omne  vivum  ex  oxo  et  omne  vivum^  {Every  Living  Thing 
comes  out  of  an  Egg  and  Every  Thing  whatsoever  is  Living), 
The  English  phrase  to  Egg  on,  (Saxon  Eggian,  to  excite), 
though  pronounced  by  authorities  to, be  a  blunder  in  English, 
may,  perhaps,  be  taken  as  meaning  to  promote,  by  successive 
acts  or  stages,  as  of  generation.  *  Ovation  (or  Egging)  is  the 
symbol  of  triumph  or  victory ;  and,  inversely,  Rotten-Egging, 


Ch.  VI.]  COSMOS,   MAl!^,   MABEIAGE.  579 

is  the  unpleasant  fate  of  the  Martyr  for  unpopular  Truths. 
Ah  0T)0  (from  the  Egg)  signifies  from  the  origin  or  heginning^ 
and  hence,  in  respect  to  Universals,  it  means  from  Eternity  or 
from  the  Origin  of  all  things. 

992.  The  Cosmos  repeats  Nature.  The  World  and  E'ature 
are  substantially  in  accord  with  each  other.  If  we  mean  at 
any  time  the  nature  of  Man,  we  specify  it  as  Human  IsTature  ; 
otherwise  it  is  the  Nature  of  the  World  which  is  intended. 

993.  AntJiropism  repeats  Science,  Man  is  the  Being  who 
TcnoiDS^  (Lat,  scire,  to  ki^tow,  sciensa,  kis^owledge),  and  Sys- 
tematized Knoicledge  is  Science.  Man  is,  therefore,  the 
Concrete  Embodiment  of  Science,  as  the  Cosmos  is  the  Con- 
Crete  Embodiment  of  Nature.  The  Woeld  and  I!^atujie  are 
Unismal ;  Mai^  and  Science,  Duismal,  respectively. 

994.  Nwptialism  repeats  Art, — ^interblending,  modulating, 
and  toning  down  the  differences  of  contrasted  organization,.. by 
that  gallantry  of  which  the  Cock  is  among  animals-  the  pre- 
eminent Type,  and  through  sacrifice,  mutual  concession,  arid 
reciprocal  Unity,  enforced  by  Charm ; — such  is  the  Supreme 
Artistic  Effect,  as  developed  in  Life  itself,  the  highest 
AEENA  OF  aetistic  DISPLAY.  The  mouarch  or  leader  in  So- 
ciety, in  any  sense,  holds  also,  by  analogy,  a  marital  relation 
to  his  people,  or  the  body  of  his  followers  (t  000).  The  art 
of  governing  men,  so  as  to  charm  them  out  of  all  their  antag- 
onisms, and  to  conduce  to  the  supreme  happiness  of  all,  by 
rightly  adjusting  all  their  relations  actually  or  practically, 
upon  an  underlying  basis  of  Science,  substituting  Attraction 
for  Force,  is  the  Highest  of  the  Grand  Arts,  as  it  is  the 
Supremest  Service  of  mankind  (t.  58).  c.  1. 


Commentary,,  f,  094.  1.  The  recognition  of  Government  as  belonging  at 
the  Head  of  the  Domain  of  Art,  while  the  fact  is  obvious  when  pointed  out,  is 
so  rare  as  to  give  a  peculiar  interest  to  the  following  extract  from  Schiller  on 
the  Legislation  of  Lycurgus :  (1)  "  It  is  a  grand  movement  of  the  Human  spirit 


(1)  Works,  vol.  rvi,  p.  114,  translated  and  Quoted  by  Prof.  J.  Louis  Tellkampf  on  Codification  or 
the  Systematizing  of  the  Law.    Am.  Jurist,  voL  viii.  p.  329. 


580  GEADES   OF  PHILOSOPHY.  [Ch.  VI. 

995.  The  Cosmos^  again,  repeats  and  echoes  to  PhilosopTiy 
(as  included  in  the  meaning  of  the  larger  term,  JSTatnrology). 
Anihropism  echoes  to  the  Domain  of  Positive  Science  (Echo- 
sophy),  and  JSfuptialism  to  the  Domain  of  Religion^  which  is 
no  other  than  the  I>imne  Art  of  Life  itself  (t.  15,  and  Tab.  2, 
1. 16).  Philosophy,  in  no  one  of  its  accepted  meanings,  is  so 
large  as  fully  to  embrace  Cosmology  or  Naturology.  So  ex- 
tended as  to  do  tliis,  it  subdivides  itself  into  Philosophy,  Sci- 
ence, and  Art,  in  the  minor  sense,  or  properly  so  called. 

996.  The  Bound  Typical  Forms  of  this  Domain,  of  which 
the  Glohe  is  the  principal  one,  represent  Philosophy^  includ- 
ing both  Metaphysical  and  IS'atural  Philosophy,  as  branches. 
The  Straight  Forms,  of  which  the  Cube  is  the  governing  one, 
then  represent  Sciento-Philosophy,  and  the  Positive  Sciences, 


to  treat  that  as  an  Art  which  had  before  been  left  to  accident  and  passion.  The 
first  step  in  this  most  difficult  of  Arts  must  necessarily  be  imperfect,  but  it  is 
always  valuable,  because  at  the  same  time  made  in  the  most  valuable  of  all  the 
Arts.  The  Sculptors  began  with  '  Hermes's  Columns,'  until  they  could  rise  to 
the  perfect  forms  of  an  Antinous  or  an  Apollo  of  the  Vatican.  The  Lawgiver 
must  practice  long  in  rough  experiments,  until,  at  last,  the  Happy  Harmony  of 
the  Social  Elements  starts  forth  fully  formed.  The  Stone  suffers  patiently  the 
progress  of  the  forming  chisel,  and  the  string  which  the  artist  touches  answers 
without  resisting  his  fingers.  The  Lawgiver  alone  labors  on  a  self-acting  ob- 
stinate mateiial;  the  human  freedom  will  permit  him  only  imperfectly  to 
realize  the  ideal  which  he  may  have  entertained  never  so  clearly  in  his  own 
brain.  But  here  the  mere  attempt  deserves  all  praise,  if  undertaken  with  dis- 
interested benevolence,  and  prosecuted  with  Consistent  Moderation."  This 
splendid  eulogium  is  pronounced,  still,  upon  the  purely  Arbitrismal  or  Naturis- 
raal  Stage  of  the  Legislative  Development  of  Human  Affairs ;  how  much  more 
appropriately  does  it  apply  to  the  Logicismal  or  Scientismal  Stage  ;  and  then 
to  the  Ulterior  Union  and  Harmony  of  the  Two,  the  Artismal  or  Trinismal 
Development  of  this  Grand  Art.  From  the  Universological  Point  of  View  the 
Legal  Profession  is  at  the  Head  of  All  the  Professions,  but  this  is  true  in  the  Pre- 
eminent Sense  only,  when  it  is  the  Discovery  and  Promulgation  of  Laws  inherent 
in  the  Nature  of  Things,  hence  the  whole  Domain  of  Pure  Science,  which  is  in 
question ;  not  the  Lower  Domain  merely  of  the  Enactment  or  Construing  of 
Human  Statutes,  or  the  issue  of  Arbitrary  Edicts.  The  true  Lawyer  is  the 
Scientist,  but  the  Highest  Domain  of  Science  is,  again,  Society,  whence  it  is 
that  Science  in  its  Highest  Development  echoes  to  the  Legislative  and  Legal 
Domains  of  our  Existing  Social  Development. 


Cn.  VI.J  COSMOLOGY  FUKTHEE  DEFINED.  581 

as  hereafter  to  be  recast  into  higlier  exact  Form  as  the  proper* 
Sequentiality  or  train  of  results   from  Sciento-Philosophy. 
Finally,  the  0ml  Group  of  Forms  represent  Art-PMlosopJiy^ 
or  the  Domain  of  the  Principles  of  Art,  and  the  Cosmical  Arts 
depending  thereon. 

997.  Cosmology,  Anthropology,  and  Symholology  echo  to, 
or  repeat,  therefore.  Philosophy,  Science,  and  Art  in  the  lower 
or  proper  acceptation  of  those  terms.  They  are  corresponden- 
tial,  hut  not  identical  with  them. 

998.  Cosmology,  in  the  larger  sense  here  intended,  is  syno- 
nymous with  all  that  Comte  means'by  Positive  Philosophy  or 
his  Fundamental  Elaboration,  added  to  all  that  the  Metaphy- 
sicians mean  by  Philosophy.  This  grand  Basic  Mass  of 
Knowledges  is  then  that,  as  already  stated,  which  breaks  up 
into  Philosophy,  Science,  and  Art,  in  the  more  particular 
signification  of  those  terms,  c.  1 ;  a.  1-13. 


Comnienfari/f  t,  998.  1.  The  "  Positive  Politics  "  of  Comte  belong  -with 
the  "  Political  Ethics  plus  tJie  Science  of  Cimlkation  "  of  Lieber.  Prof.  Lieber 
thus  distributes  the  Sciences  which  pertain  to  Man — The  Anthropology  of 
Universology  (t.  5):  "Man  can  be  considered  as  he  is;  as  Tie  ought  to  te; 
and  as  he  has  'been; — Individually ;  or  Socially  ; — again,  Physically,  Morally^  or 
IntelUctually.  Indimdually,  Physically,  as  he  is, — l^Ian  forms  the  subject  of  Ana- 
tomy, Comparative  Anatomy,  Physiology,  etc.,  or  Medicine.  Socially,  Phys- 
ically, and  as  he  is, — of  Political  Economy.  Individually,  Morally,  as  he  is, 
and  ought  to  le, — of  Ethics,  the  Science  of  Education,  etc.  Individually,  Intel- 
lectually, as  he  is, — of  Philosophy  of  the  Mind,  or,  according  to  English  termi- 
nology, of  Metaphysics.  Socially,  according  to  the  relations  of  Pight  as  it  ought 
to  he, — of  Natural  Law,  Politics  proper,  etc. ;  as  it  is, — of  Diplomacy,  Positive 
Law,  etc.  Socially  and  Morally, — of  Political  Ethics.  Socially  and  Intellect- 
ually,— of  the  Science  of  National  Education,  or  in  general,  of  National  [Plan- 
etary] Civilization.  The  two  Relations  of  Time,  as  it  is  [the  Present] ;  and 
as  it  has  heen  [the  Past],  together  with  the  Ethic  Relation,  as  it  ought  to  he; 
give,  applied  to  Law,  for  instance,  the  Positive  or  Existing  Law,  the  History  of 
Law,  and  Natural  Law  and  Theoretic  Politics."  (1). 


Annotation f  t,  998 f  999.  1.  us  a  decided  improvement  on  his  earlier. 
"  There  is  one  point  in  M.  Comte's  later  He  adds  to  the  six  fundamental  Sciences 
view  of  the  Sciences,  which  appears  to    of  his  original  scale  a  seventh  under 


(1)  Lieber's  Political  Ethics. 


582 


SYjVIBOLOLOGY  ;  compaeology. 


[Ch.  VI. 


999.  Again,  Anthropology  is  synonymous  witli  what  Comte 
intends  by  Positive  Politics  or  Ms  Principal  Elaboration,  with 
the  addition  of  Monanthropology  and  Human  Physiology  in 
the  larger  sense,  or  Biology,  as  shown  in  the  Typical  Table  of 
Existence.  No.  7,  t.  40 ;  a.  1,  2. 

1000.  Symbolology,  the  new  and  higher  Science  now  intro- 
duced as  corresponding  with  Nuptial,  Conjugal  or  Symbolic 
Form,  then  conducts  to  Compaeative  Sciej^ce,  as  that  which 
translates  Philosophy  into  Life,  and  hence  into  Sociology  or 
Positive  Politics,  by  the  Law  of  Analogy,  and  mce  nersa  ;  that 
which  ex'plains  the  World  from  the  Idea,  and  the  Idea  from 


the  name  of  Morals,  forming  tlie  highest 
step  of  the  ladder,  immediately  after 
Sociology ;  remarking  that  '  it  might, 
with  still  greater  propriety,  be  termed 
Anthropology  [Monanthropology] ;  be- 
ing the  Science  of  individual  human 
nature,  a  study,  when  rightly  under- 
stood, more  special  and  complicated 
than  even  that  of  Society.  For  it  is 
obliged  to  take  into  consideration  the 
diversities  of  constitution  and  tempera- 
ment,— ^la  reaction  cerebrale  des  visceres 
vegetatifs  (1), — the  effects  of  which, 
still  very  imperfectly  understood,  are 
highly  important  in  the  individual,  but 
in  the  theory  of  society  may  be  neglected, 
because,  differing  in  different  persons, 
they  neutralize  one  another  on  the  large 
scale/  This  is  a  remark  worthy  of  M. 
Comte  in  his  best  days ;  and  the  science 
thus  conceived  is,  as  he  says,  the  true 
scientific  foundation  of  the  art  of  Morals 
(and,  indeed,  of  the  art  of  human  life) 
which,  therefore,  may,  both  philosophic- 
ally and  didactically,  be  properly  com- 
bined with  it "  (2). 

2.  Comte  rightly  represents  Biology 
as,  from  the  Historical  point  of  view,  the 
Ultimatum  of  what  I  denominate   Cos- 


mology ;  while  from  the  Statical  point  of 
view,  which  he  considers  the  more  nor- 
mal, he  treats  it  as  the  introduction  to 
Anthropology.  It  presents  itself,  in  the 
first  instance,  as  a  Department  of  the 
World  as  contrasted  with  Man ;  but  it 
reappears,  in  a  higher  sense,  as  Life  con- 
nected with  its  Spiritual  Origins,  and 
thon  as  pre-eminently  a  branch  of  the 
Science  of  Man,  in  which  category,  there- 
fore, I  have  placed  it. 

3.  The  distinction  between  the  two 
great  orders  of  Philosophical  Investiga- 
tion and  Theory — especially  in  their  re- 
lation to,  and  as  affecting  the  develop- 
ment of  Science,  and  more  especially 
Social  Science — is  thus  very  succinctly 
and  tersely  stated  by  Mr.  Lewes  in  his 
"  Abstract  of  the  Positive  Philosophy  of 
Auguste  Comte  "  (3) : 

4.  "  The  study  of  Man,  and  the  study 
of  the  External  World,  constitute  the 
eternal  twofold  problem  of  Philosophy. 
As  Comte  says,  each  may  serve  as  the 
point  of  departure  of  the  other.  Hence 
two  radically  opposed  philosophies— one 
considering  the  world  according  to  our 
subjective  conceptions;  that  is  to  say, 
explaining  Cosmical  Phenomena  by  the 


(I)  The  Temperamenta 


(2)  Lnter  8ppcnlationB  of  Angnste  Comfe,  Westminster  Review,  July,  1S65, 
\>j  J  Stuart  Mills.  (3;  p.  164. 


Ch.  VI.J 


UNIVERSAL  ai^alogy;  UJS^IVEESOLOGY. 


583 


the  World.  This  Higlier  Comparative  Science  or  Science  of 
Universal  Analogy  is  the  pre-eminent  branch  of  Universol- 
ogy  ;  or  is,  in  a  sense,  Universology  itself  (t.  S30). 

1001.  We  may  now  return  for  a  cursory  review  of  the  subject 
to  Cosmology  and  its  several  subdivisions  as  typified  by  the 
Pointy  the  Curve,  the  Circle- Surface  and  the  Glohe  for  Na- 
turology,  with  its  basis  on  the  Naturo-Metaphysic ;  the  Unit 
of  Measurement  {Straight- Sided  Point,  (c.  1),  the  Straight 
Line,  the  Square,  and  the  Cube,  for  Science,  with  its  basis  in 
Sciento-Philosophy,  and  to  the  JEgg-shapes  as  Embryo  or 
Germ,   Chalaza,  Membrane,  Infilling  Substance,  and    Out- 


analogies  of  our  sentiments  and  affec- 
tions ;  the  other  considering  man  as  sub- 
ordinate to  the  laws  of  the  external 
world,  and  as  explicable  only  by  the 
explanation  of  the  properties  of  Matter 
recognized  in  operation  in  the  external 
world.  The  former  of  these  pliilosophies 
is  essentially  metaphysical  and  theolog- 
ical. It  rests  upon  the  old  assumption 
of  Man's  mind  being  the  normal  meas- 
ure of  all  things :  it  makes  Law  the 
correlate  of  Idea  ;  it  makes  the  Universe 
subordinate  to  Man.  The  second  is  the 
scientific  or  positive  philosophy." 

5.  It  is  the  doctrine  of  the  Incomplete 
Positivists;  that  is,  those  who  attach 
themselves  to  the  Positive  Philosophy, 
and  reject  the  later  speculations  of 
Comte,  the  disciples  of  Comte,  as  represen- 
tative of  the  technically  Scientific  Spirit, 
now  quite  dominant  in  the  world,  that 
the  former  of  these  two  methods  of  phi- 
losophizing,— the  Endogenous  or  Spirit- 
ual, including  the  opinions  of  the  Church, 
and  the  priesthood  of  all  former  Reli- 
gions, and  of  the  Metaphysicians, — was 
provisional  in  the  history  of  the  Race, 
and  that  it  is  now  destined  absolutely  to 
give  way  before  the  progress  of  Positive 
Knowledge,  acquired  by  the  methods  of 
Positive  Science.  The  former  of  these 
orders  of  thinking  is  only  mentioned. 


therefore,  by  the  author  above  quoted 
and  his  school,  for  the  purpose  of  being 
discarded,  not  in  the  sense  that  it  never 
had  a  use  in  the  world,  but  that,  like  the 
clothing  of  childhood,  it  has  served  its 
purposes,  and  must  now  be  replaced  by, 
so  to  speak,  a  different  suit  of  opinions. 
Metaphysics,  and  Religion  in  that  sense 
of  the  word  which  has  heretofore  pre- 
vailed, and  which  still  prevails  in  the 
world,  belong,  in  other  words,  to  the 
puerilities  of  the  world's  infancy;  aj)- 
propriate  for  the  time,  but  wholly  inap- 
propriate to  the  adult  age  of  humanity. 
While  in  respect  to  the  precise  forms  and 
cast  of  belief  in  the  past  ages,  and  the 
amplitude,  so  to  speak,  of  their  mental 
apparel,  there  is  great  truth,  no  doubt,  in 
these  affirmations  of  Positivism ;  and 
while  we  are  confessedly  in  the  midst  of  a 
great  intellectual  revolution  ;  yet  it  is  the 
essential  doctrine  of  Universology  and  of 
Integralism,  as  they  are  developed  in  this 
work,  that  these  two  Drifts  of  Being,  of 
Conception  and  of  Investigation,  one  Sub- 
jective, and  the  other  Objective,  are  of 
inherent  and  perpetual  validity  ;  and  per- 
tain, therefore,  legitimately  to  the  present 
and  future  history  of  the  Race  no  less 
than  to  the  Past.  The  true  triumph  of  Sci- 
ento-Philosophy will  be,  first,  to  become 
mediatorial  between  them,  and  then  to 


584 


EOUKD  POINT,    CUEVE,    AND   CIECLE-SUEFACE.      [Cn.  VI. 


Une^  for  Cosmical   Art  with   its   Principles  or  Philosophy 
(t.  553). 

1002.  The  Simple  Bound  Point  is  here  typical  of  Ontology, 
— Entity,  Being,  Thing,  in  the  Absolute, — and  hence  of  Meta- 
physics. 

1003.  The  Curve  as  Arc  of  a  Circle, — which  may  he  Larger, 
Smaller,  or  Mean  ;  this  last  as  the  Equation  of  the  other  two 
(+  and  — ) ;  the  whole  as  a  Con  fluency  of  Points  not  distincti- 
fied, — ^is  the  Lowest  and  Simplest  type  of  Mathematics. 

1004.  The  Circle- Surface  as  a  mirror  of  Clearness,  Reflexion, 
and  Demonstration,  and  hence  of  Pure  Subjective  Speculation^ 


embrace  their  extremes,  including  and 
co-ordinating  all  that  they  inclose.  The 
Law  of  Development  and  Careers  by 
which  one  Principle  is  thrown  into  a 
governing  importance  in  one  Phase  of 
Being,  or  at  one  period  of  time,  and  an- 
other subordinated,  is  itself  subordinate 
to  this  higher  Law  of  the  Essential 
Permanence  of  all  Principles  which  have 
ever  existed — {InexpugnaWity  of  Prime 
Elements) — with  differences  merely  of 
manifestation.  This  is  nothing  more 
than  a  broader  application  of  two  funda- 
mental Principles  of  Positivism: — The 
Permanency  of  Law,  and  the  Modifiabil- 
ity  of  Phenomena — an  application  so 
enlarged,  however,  that  it  must  find  its 
Domain  of  recognition  outside  of  the 
Philosophy  of  Comte. 

6.  It  is,  indeed,  claimed  by  Positivists 
that  whatsoever  becomes  certainly  proven 
and  known,  falls,  from  that  instant,  with- 
in the  scope  of  Positivism.  But  what  if 
truths  of  immense  importance  are  dis- 
covered and  become  proven  and  known 
by  methods  which  Positivism  repudiates 
or  disowns  ?  Will  its  adherents  be  justi- 
fied in  appropriating  the  results  of 
labors  with  which  they  have  no  sym- 
pathy, and  to  which  they  give  no  ap- 
proval? Comte  claiming  to  represent 
Positive  Science  plants  himself  upon  the 


standpoint  of  excluding  Metaphysical 
and  Psychological  investigation.  K, 
then,  predominantly  through  the  Meta- 
physical and  Psychological  method,  a 
great  Positive  Discovery  is  effected  in 
Science,  and  is  accepted  in  the  Scientific 
World,  will  it  fall  within  or  without  the 
Domain  of  Positivism,  technically  so 
called,  as  circumscribed  by  its  founder 
and  his  friends?  Their  claim,  on  the 
one  hand,  to  all  that  becomes  certainly 
known,  is,  indeed,  large  enough  to  cover 
the  whole  field,  and  in  that  sense  it 
could  not  be  gainsaid ;  but,  on  the  other 
hand,they  are  met  by  coimterclaims  which 
are  just  as  extensive  and  imposing,  and 
which  from  the  opposite,  as  for  instance, 
the  Religious  point  of  departure,  also 
cover  the  whole  ground.  Thus,  although 
Christ  in  his  teachings  makes  not  the 
slightest  manifestation  of  scientific  knowl- 
edge, such,  I  mean,  as  would  be  credited 
at  this  day  as  scientific  by  the  Positive 
Scientists  ;  yet  the  ultra-zealous  asser- 
tions of  extreme  Christians— as  of  Mr. 
Noyes,  for  example,  of  the  Oneida  Com- 
munity, a  Theologian  of  remarkable 
astuteness,  boldness,  and  originality- 
are  to  the  effect  that  all  the  Sciences 
which  are  being  developed  in  the  world 
at  this  day  proceed  directly  from  Christ, 
who  held  them  all  in  his  mind  antici- 


Ch.  VI.] 


MATHEMATICS  AT^D  LOGIC. 


585 


(Lat.  8j)ecies,  A  mieeoe,  and  speculo,  to  think),  is  the  Type 
of  Logic. 

1005.  The  more  developed  types  of  Mathematics  and  Logic 
are  shown  in  the  following  Diagram.  They  constitute  together 
Spencer's  Ahstractology  (t.  566-571;  577-580). 


Diagram    N"o.    75 
Figure  1.    MATHEMATICS. 


The  H brought  to  an  equation  ht, 

instituting  a  ratio  or  proportion. 


Figure 2.    LOGIC. 

Explicated 


(^ 


B  is  in  A;  G  is  in  B;  therefore  G  is 
in  A. 


patively,  as  tlie  God-Man,  when  on 
earth,  and  is  now  revealing  them  in  the 
"  fullness  of  time,"  through  discoverers, 
it  may  be,  who  have  no  recognition  of 
the  fact,  or  who  may  be  wholly  infidel 
or  atheistic,  in  the  posture  of  their 
minds.  This  is  also,  perhaps,  the  latent 
logic  of  all  high  orthodox  Christian 
Theology,  if  the  premises  assumed  be 
jr ranted.  The  glory  of  all  Science  is 
thus  quietly  appropriated  for  the  Chris- 
tian Dispensation  of  Truth,  in  a  way 
which  fairly  offsets  the  supposed  claim 
of  Positivism  to  whatsoever  becomes  cer- 
tainly known. 

7.  For  ourselves,  let  it  suffice  if  we 
accredit  to  Positivism  or  to  Echosophy 
as  a  distinctive  Method  of  Human  Knowl- 
edge, and  to  the  Universitate,  (or  to 
Science,  Philosophy,  and  Art),  only  so 
much  of  the  total  aggregate  of  our 
present  and  future  mental  acquisitions 
as  shall  have  been  derived  from  the 
methods  of  search  which  they  have 
inaugurated,  or  recognized  ;  and  let  it 
suffice    if   we    credit    to   the   Religion 

45 


established  by  Christ,  and  to  Pietistic 
Religion  generally,  only  that  which  it 
has  professedly  sought  to  effect ;  namely, 
the  Spiritual  Illumination  and  Moral 
Regeneration  of  Man  ;  or,  more  largely, 
to  Science,  the  results  of  Scientific 
Method,  and  to  Idealism,  Moralism,  and 
Sentiment,  the  results  of  the  Corre- 
sponding Methods.  It  is  then  the  re- 
conciliative  standpoint  of  TJniversology 
and  of  Integral]  sm,  whether  viewed  as 
Science,  Philosophy,  or  Religion,  that 
bot7t  of  the  two  Grand  Opposite  Methods 
of  Human  Development  —  Intellectual 
or  Rational,  and  Ideal  or  Sentimenial — 
are  alike  legitimate ;  that  they  are  com- 
plementary, and  indispensable  to,  each 
other  ;  and  that,  however  they  may  vary 
in  prominence,  at  different  times,  they  are 
both  alike  permanent,  and  of  equal  im- 
portance in  the  total  economy  of  Being  ; 
that  both  will  ever  remain,  in  other  wordSy 
in  being  and  in  action,  to  mould,  modify^ 
and  temper  each  other.  From  this  view 
a  third  and  Compound  Philosophy,  capa. 
ble  of  immensely  enlarged  results,  fol- 


5S6 


TYPE  OF  SPIEIT   OF  MATHEMATICS. 


[Cn.  VI. 


1006.  Finally,  the  Solid  Globe  is  tlie  Type  of  the  Natural 
Philosophy,  especially  in  the  Domain  of  the  Philosophle  Po- 
sitioe  of  Comte,  (above  the  Mathematics  as  base),  which  is  also 
Cosmology  in  the  less  extended  sense  of  the  term.  Thus  we 
conclude  with  the  Elementary  Analogues  of  Naturology. 

1007.  The  StraigMened  PolM  or  Microscopic  Cube  or 
Prism^  the  Least  Unit  of  Measurement,  is  the  Type  of  the  In- 
dwelling  Spirit  of  Mathematics.  It  is  the  Infinitesimal  Side 
of  the  Polygon  when  pushed  to  its  Limit  in  the  virtual  Cbcle, 
and  as  such  the  Least  Extension  of  a  Straight  Line ;  but  by 


lows,  and  will  preside  over,  restore  and 
reconcile  all  tilings,  from  the  time  wlien 
tills  Principle  of  Adjustment  sliall  be 
intelligently  established  in  the  World 
(t.  414,  432). 

8.  More  distinctly,  then,  UDiversology 
is  based  on  a  Scientific  Discovery  and 
Demonstration  of  what  Lewes  here 
rightly  affirms  has  been  heretofore  in- 
tuitively assumed  in  the  Theological  and 
Metap>hysical  worlds ;  namely,  "  that 
Cosmical  phenomena  are  explained  by 
the  Analogies  of  our  sentiments  and 
feelings,  that  Man's  Mind  is  the  normal 
measure  of  all  things,  that  Law  is,  [in 
a  most  radical  and  important  sense],  the 
correlate  of  Idea,  that  the  Universe  is 
subordinate  to  Man,  [without  discrimi 
nating,  as  against  the  inanimate  world, 
between  Man  and  God].  All  this  in  open 
heresy  from  the  Positivist  or  technically 
Scientific  School  of  Thinkers,  I  distinctly 
affiiTn,  and  in  so  far  side  with  the  Theo- 
logians and  Metaphysicians,  going  beyond 
them  even,  in  their  direction.  I  also  sug- 
gest and  expect  to  prove  tftat  every  great 
affirmation  ever  seriously  made  and  de- 
fended in  the  TJieological  or  Metaphysical 
World  has  been  the  foreshadoioing,  if  not 
the  distinct  utterance  of  some  great  Truth, 
afterwards  to  be  scientifically  established ; 
and  that  Universal  Science,  when  fuUy 
developed,  will  recur  to,  and  give  new 


utality  hy  its  endorsement  to  each  of  those 
Intuitice  Truths;  that  it  will,  in  other 
words,  account  for,  and  save  the  Spirit,  if 
not  the  Form^  of  every  Theory,  Doctrine, 
Rite,  and  Institution  of  the  Past  (t.  57). 

9.  At  the  same  time,  Universology  re- 
affirms, with  the  Positivists,  the  subordi- 
nation, (in  a  relative  and  subordinate 
sense,  or  in  primitive  career,  but  not,  as 
with  them,  in  the  paramount  and  ulti- 
mate sense),  of  Man  to  the  Laws  of  the 
External  Vi^orld.  Hence  Universology  is 
Beligio-Metaphysical  on  the  one  hand, 
and  Positivist  on  the  other  It  consists  in 
the  discovery  and  demonstration  that 
the  Law  of  Being  is  identical  in  both 
Domains,  with  inverseness  of  manifesta- 
tion, but  in  complete  correspondence  or 
Analogy  throughout;  so  that  the  Two 
opposing  Drifts  of  Human  Development 
become  perfectly  reconciled  in  the  larger 
Philosophy  of  Integralism. 

10.  Faith  based  upon  Affection  or 
Love  is  the  Unismal  Element  of  Social 
Existence  and  Movement.  It  is,  in  its 
first  stage,  predominantly  conservative 
or  tending  to  Static  Existence.  But 
Faith  in  a  Progressive  Leadership  con- 
verts into  a  Principle  of  Progression. 
This  is  at  first  the  SulvDominant,  as  the 
former  is  the  Dominant  Aspect  of  the 
Subject;  hut  after  the  Conversion  or 
Change  in  the  world's  opinion  which  sliall 


Cfl.  VI.] 


3IINIM  OF  STEAIGHT  FOEM. 


587 


the  same  Scientizing  Tendency  "by  wMch.  we  eliminate  the 
Carvation,  we  also  eliminate  the  Ideal  Roundness  which  the 
Naturismal  Line  derives  from  the  fact  that  it  is  generated  by 
a  moving  Point,  (c,  1,  t.  639),  and  from  the  fact  that  the  Point 
is  an  Infinitesimal  Globule  (t.  822) ;  and  in  the  Place  of  such 
Roundness  we  assign  Straight  Edges  and  Faces  to  this  infinitely 
Minute  Portion  of  Ltae.  On  the  figure  so  obtained  I  have 
bestowed  the  technical  name  Minim  of  Straight  Form, — as  the 
Point  is  the  Minim  of  Round  Form,  and  the  Least  Portion  of 
a  Curve  that  of  Curvilinear  Extension  (t  546,  547).  It  is  the 
SciEXTic  Atom,  as  the  Point  is  by  Analogy  the  Natural  or 
NaturiG  Atom  of  Existence.     Tlie  Minim  of  Naturo-Artistic 


develop  the  most  interior  element  of  Faith, 
and  direct  it  upon  the  Principles  of  Pro- 
gress, (t.  436),  the  Progressive  Tendency 
will  hecome  the  dominant  Characteristic 
of  Faith. 

11.  Skepticism  or  Doubt  suggested  by 
tbe  awakening  of  tlie  Intellect  is,  on  tlie 
contrary,  the  Duismal  Element  of  Social 
Existence  and  Movement.  It  is,  in  its 
first  stage  of  development,  predominant- 
ly progressive  or  tending  to  movement ; 
BO  mucli  so  that  Buckle,  the  author  of  a 
History  of  Civilization,  ascribes  the  whole 
of  the  progress  of  Humanity  to  Skepti- 
cism, the  Opposite  Principle  to  Faith; 
that  is  to  say,  to  tlie  Principle  of  Doubt 
provoking  inquiry,  investigation,  discov- 
ery, etc.  This  in  turn,  however,  by 
causing  hesitancy  and  distrust  of  unwise 
Leadership  and  possible  disaster,  ends  in 
mental  revolt  and  reactionary  conserva- 
tism ;  and  so,  subsequently,  by  teaching 
a  wise  caution  and  graduated  methods,  it 
converts  into  The  Conservative  Principle. 
This  recondite  Conservatism  of  Skepti- 
cism is,  in  the  first  stage,  Sub-Dominant, 
or  a  minor  quantity  only.  Subsequent  to 
its  conversion,  it  becomes  Dominant,  and 
reveals  itself  as  the  Prudence  of  the  Aged, 
and  the  Wisdom  of  the  Sage. 


12.  Radicalism,  the  natural  Objective 
of  Skepticism,  is  only  dangerous,  there- 
fore, when  it  fails  to  be  sitjiciently  radi- 
cal to  go  to  the  bottom  {radix,  the  eoot) 
of  the  subject.  The  cure  for  the  evils  of 
Badicalism  is  more  Radicalism;  as, 
often,  the  cure  for  the  evils  of  Freedom 
is  more  Freedom.  It  is  only  by  the  last 
word  of  radical  investigation  that  tliis 
Terminal  Conversion  into  Oppo- 
siTES  occurs,  when  the  previously  Sub- 
Dominant  Element  of  wise  Conservatism 
from  a  Radical  Understanding  of  Prin- 
ciples is  developed  and  brought  forward 
into  obvious  prominence. 

13.  Integralism  is  the  Trinism  of  Bal- 
anced Vibration  and  Harmony  of  Faith 
and  Skepticism,  covering  in  the  larger 
sense,  however,  the  similar  adjustment 
of  All  Opposite  Principles.  It  is,  then, 
a  larger  word  than  Universology,  inas- 
much as  it  sketches  over  the  whole  Do- 
main of  Practical  Philosophy,  as  well  as 
that  of  Theory  or  Speculation  ;  and  over 
the  inexact  couplings  of  all  the  constitu- 
tive Principles  of  Being ;  wliile  Univer- 
sology, as  a  Science  strictly  so  called, 
extends  only  so  far  as  the  determinate 
Laws  can  be  traced. 


588  TWO  KIISTDS   OF  GUNERALIZATION.  [Ch.  VI. 

Form,  (of  tlie  Art  Degree  in  Nature),  is,  however,  the  Infinitesic 
Egg-Form.  c.  1. 

1008.  The  Minim  of  Form  is  then  the  Type  of  the  Lowest 
Conceivable  Analytical  Exactness,  and  hence  of  the  General- 
izations from  such  Radical  Analysis  which  are  summed  up  in 
the  Principles  Unism,  Duism,  and  Trinism.  The  Minim  of 
Straight  Form  is,  however,  especially  typical  of  DuiS3i — 
which  is  The  Dominant  of  this  Sciento-philosophic  Domain — 
"by  its  apt  representation  of  the  Thought-Line  which  interposes 
"between  the  two  Units  which  constitute,  along  with  that  Line, 
the  Sum  which  we  call  Two  (t  503).  This  Analysis  is  the 
starting-point  of  Analytical  Generalization,  as  the  Round 
Point  expanded  to  an  Infinite  Circle,  and  embracing  the  Uni- 
verse, is  typically  the  starting-point,  on  the  contrary,  of  Ob- 
servational Generalization,  c.  1,  2. 

1009.  We  have  now  arrived  at  the  proper  occasion  upon 
which  not  merely  to  introduce,  but  to  emphasize  strongly  the 
fact  that  there  are  Two  Entirely  Distinct  and  Opposite  Grand 


Commentary,  t,  1007 »  In  Diagram  68,  t.  917,  tlie  Point  has  been  as- 
sumed from  the  previous  Trigrade  Scale  of  Round  Form  to  stand  as  basis  of  a 
new  Compound  Scale  of  four  Degrees,  otherwise  constituted  of  Square  Form. 
Here^  with  more  rigorous  analysis,  the  idea  of  a  Cuboid  Point  is  introduced  in 
addition  to  that  of  the  Round  Point  habitually  conceived  of ;  the  blending  of 
the  two  is  then  the  JVIinute  Egg. 

Com^mentary ,  t,  1009,  1.  It  seems  that  Confucius  had  a  certain  concep- 
tion of  these  two  opposite  varieties  of  generalization  and  of  the  nature  of  the 
principles  derived  from  them.  The  following  is  his  quaint  way  of  stating  the 
matter : 

"  When  the  Superior  Man  [the  Sage]  speaks  of  the  extensiveness  of  his 
Principles,  then  the  Universe  cannot  contain  them :  when  he  speaks  of  their 
minuteness^  no  being  in  the  Universe  can  split  them  "  (1). 

3.  The  necessity  of  beginning  in  an  orderly  way  from  First  Principles,  in 
order  to  work  out  any  satisfactory  results,  ^vas  also  aiDpreciated  by  him,  and  is 
stated  as  follows : 

"  The  Tao  [Reason]  of  the  Superior  Man  may  be  compared  to  going  a 
long  journey,  where  you  must  commence  at  the  nearest  point,  and  to  the  climb- 
ing of  an  eminence,  where  you  must  begin  at  the  lowest  step  "  (1). 


(1)  Aphorisms  of  Confucius. 


Ch.  VI.]  GEiSrEEALITY  FKOM  PAETICULAEITY.  589 

Orders  of  Geneealizatioi^,  tlie  former  of  wMch  is  Naturis- 
mal^  Observational^  and  Roundish  or  Lumpy^  as  when  we 
speak  of  Kound  Numbers  for  a  term  proximately  correct,  or 
*'so  much,  in  the  lump"  (t  565) ;  and  the  latter  of  which  is 
Scientismal^  Exact,  and  of  Infinitesimal  Origin;  one  derived 
from  the  idea  of  the  Amplexus  or  Embrace  of  a  Subject,  and 
the  other  from  that  of  its  Central  Penetration  and  Radical 
Conquest,  The  former  is  the  kind  of  Generalizations  which 
we  have  in  Natural  Science,  and  in  the  Inductive  Sciences 
generally ;  the  latter  is  the  kind  of  which  we  have  minor  illus- 
trations in  the  Mathematical  Formulae,  in  which  Different  Or- 
ders of  Phenomena  are  bound  up  in  a  Single  Ratio,  and  the 
Major  illustration  of  which  is  now  coming  forward  as  the 
basis  of  Universology ;  in  Deductive  Science,  therefore,  pro- 
perly so  called  (c.  1-7,  t.  345). 

1010.  This  new  Order  of  Generalization — ^the  Analytical — 
begins  at  the  opposite  End  from  the  Clrcumferenciol  Ohserxa- 
tlon  of  the  former,  the  Observational ;  namely,  at  the  nery 
lowest  degree  of  possible  Analysis.  Arrived  there,  it  founds 
upon  the  Ultimate  Residuum  of  such  Analysis  the  Necessary 
and  Universal  Principles  (then  called  a  priori)  which  must, 
in  the  very  nature  of  Things  and  of  the  Pure  Reason  itself, 
embrace  all  Phenomena.  This  is  At^alytical  GejSTERALIza- 
Tioisr ;  and  it  is  by  virtue  of  it  that  we  are  now  enabled  to 
include  all  the  Phenomena  of  Being  under  the  three  Prin- 
ciples, Unism,  Duism,  and  Trinism  (t.  203). 

1011.  01} sensational  Generalization  is  then  a  posteriori  and 
Inductlm,  as  Analytical  Generalization  is  a  priori  and  Deduc- 
tive. This  last.  Analytical  Generalization,  is  Generality  car- 
ried up  to  its  Highest  in  a  Necessary  Universality  derived 
from  the  Minutest  Particularity.  By  an  immense  and 
unanticipated  operation  of  the  Principle  of  Terminal  Con- 
version into  Opposites,  (t.  83),  the  Microscopic  Minuteness 
of  the  Inspections  of  the  Intellect  supplements  and  exceeds 
the  broadest  telescopy  of  the  Observational  Powers  of  the 


690  ANALYTICAL  GEi!TEIlALIZATIONS.  [Ch.  YL 

Mind,  and  furnishes  tliose  Universal  Laws,  as  ISTecessaey 
Truths,  which  no  industry  in  the  accumulation  of  Observa- 
tions could  ever  exactly  discover  or  fully  confirm.  It  is  these 
which,  as  the  Principles  of  Universology,  condense  the  Universe 
into  a  Focal  Point  situated  wheresoever  we  loolc,  and  have  so 
rendered  the  discovery  of  Universology  possible.  This  is  the 
meaning,  brought  to  the  Light  of  the  Understanding,  of 
Swedenborg's  mystical  statement,  that  ''all  things  are  con- 
tained in  the  least  thing"   (c.  1-9,  t.  321;  c.  1-7,  t.  345). 

1012.  Uniyersology  is^  therefore^  based  on  eindijstg  in 
THE  Betermii^ate  PARTICULAR,  {any  one  thing  however 
minute)^  a  Getteral  Law — or,  more  properly^  A  GEOUP  OF 
UNIVERSAL  LAWS— AS  a  new  basis  of  Geis^eralization 

DISTnsrCT     FROM    AND     TRAVERSING    THE    LaW    OR     LaWS    OF 

Being  gathered  from  Observational  Generalization 
(namely^  the  collection  of  numerous  facts  ^  and  the  deductions 
made  therefrom),  TJiis  is  Analytical  Generalization, 
{Universal)^  as  distinguished  from  Observational  Gen- 
eralization, {always  partial  or  fragmentary^  or,  at  all 
events,  less  than  universal).  It  is  the  Interior  and  VITAL 
Law  of  all  Organization,  and  hence  of  the  Constitu- 
tion of  Being  itself,  {transcendental), — as  distinguished 
from  the  External  and  Dead  Law.  It  is  a  new  {or  newly 
discovered)  Scientific  Entity,  a  new  Element  in  Science; 
revolutionary,  exact  fying,  inaugurative  of  new  Careers,  and 
Scientifically  supreme,  c.  1-18. 


Commentary,  t,  1012,  1.  The  distinction  between  Observational  General- 
izations and  Analytical  Generalizations  is  not  the  same  as  that  between  Induc- 
tion and  Deduction,  although  it  has  a  relation  of  Similarity  to  it.  Both  of 
these  kinds  of  Generalizations  are  proximate  or  actual  Universals,  from  which 
we  may  proceed  deductively,  after  they  are  discovered  and  established,  towards 
the  particulars  included  under  them,  or  to  which  we  may  proceed  inductively 
from  those  particulars,  for  the  previous  purpose  of  effecting  the  discovery  ;  but 
the  Deductive  Or.lers  and  the  Inductive  Orders  in  the  two  cases  are  opposites. 

2.  Those  who  deal  with  Observational  Generalizations  employ  first  Induction 
to  discover  them  from  Particulars,  and  then  Deduction  to  apply  them  to  other 


Ch.  VI.1  MmiM,    STRAIGHT,    SQUAEE,    CUBE.  591 

1013.  !N'ext  above  the  Straightened  Point  is  the  StraigM 
Line.  The  Straight  Line  is  the  Type  of  Laws  in  Science, 
as  derived  from  the  Primordial  Principles  represented  by 
these  Minims  of  Straight  Form,  as  the  Heads  or  Beginnings 
of  Laws.  Laws  and  Principles  are  generally  regarded,  as 
previously  stated,  as  Synonymous  Terms  (t.  589).  For  pur- 
poses of  ordinary  exactness  it  is  not  objectionable  to  continue 
to  treat  them  as  such ;  but,  in  strictness,  they  differ  according 
to  these  types : 

1014.  The  Square  is  representative  of  Exactified  Specula- 
tions and  Explanations,  under  the  guidance  ofJcnown  Laws; 
or,  in  other  words,  of  Pure  Abstract  Scientific  Theories,  not 
as  yet  confirmed  dy  the  induction  or  accumulation  of  cor- 
responding facts. 

1015.  The  Cube  is  the  Type,  Symbol,  or  Eepresentative  of 
Science  or  a  Science  as  a  completed  Structure,  as  to  its 
main  outline.  It  is  then  the  body  of  a  Temple  or  Edifice, 
having  in  it,  by  Subdivision,  various  apartments  or  rooms. 


Particulars ;  and  the  case  is  the  same  in  respect  to  Analytical  Generalizations. 
Hence  there  are  four  items  of  discrimination,  and  not  two  merely,  now  brought 
before  the  mind  and  requiring  to  be  attended  to  ;  two  of  them  old  and  fami- 
liarly recognized,  (Induction  and  Deduction),  and  two  of  them  new  and  peculiar 
to  Universology  (Observational  Generalizations  and  Analytical  Generalizations). 
It  is  as  if  we  should  first  distinguish  the  Periphery  of  a  circle  as  Observational 
Domain,  from  the  Centre  as  Analytical  Domain  ;  and  should  then  distin- 
guish the  going  to  or  toicards  either  of  these,  as  Inductive  Procedure,  and  the 
going  from  either  of  them  as  Deductive  Procedure — the  result  being  four 
distinct  Drifts  of  Direction. 

3.  The  centre  of  a  circle  represents  pre-eminently  the  region  of  ultimate  Ana- 
lysis as  the  point  where  the  mathematical  elements  of  the  whole  circle  are  dis- 
coverable ;  but  in  a  more  generalized  view  of  the  subject  evert  point  is  a 
centre  ;  so  that  the  Analytical  Centre  of  Being,  the  Origin  of  Laws  and  Life,  exists 
everywhere,  or  has,  as  it  were,  the  Divine  Attribute  of  Omnipresence.  Hence  it 
occurs  that  all  Universals  or  Principles  are  contained  in  Any,  The  Least  Thing 
whatsoever ;  so  that  Analytical  Generalization  mat  take  its  departure 

FROM   ANY   POINT   IN  THE    UNIVERSE. 

4.  Both  Observational  Generalizations  and  Analytical  Generalizations  are 
Universals,  but  in  senses  v/hich  are  wholly  distinct  from  each  other,  as  explained 
in  the  text.     Observational  Generalizations  are  extracted  from  the  Totality  of 


593  HOUSE,    TEMPLE,    ARCHITECTUEvVL  PLAN.  [Cn.  VI. 

When  the  Science  is  Universology  itself,  it  then  represents  the 
Completed  Temple  of  the  Sctei^ces  ;  each  apartment  being 
a  Special  Science  within  the  Larger  Edifice,  ''the  Honse  of 
Many  Mansions."  (t  948.) 

1016.  The  Cube  is  then,  in  all  ways,  the  Grand  Elaborate 
Scientific  Emblem^  while  it  is  also  the  Grand  Type  of 
Structure  or  Architectural  Plan.  Imbuing  the  mind 
with  Science  or  Knowledge  is  instinctively  called  Instruction 
(Lat.  m,  IN,  struere^  to  build)  or  Building -in, 

1017.  The  Cube  presents  better  than  any  other  figure  the 
conjoined  conceptions  of  Length,  Breadth,  and  Thickth 
(Thickness)  (t.  1016) ;  which  are,  in  an  important  sense,  the 
radical  conceptions  of  all  Form.  The  next  following  Diagram 
exhibits  these  determinations  of  Form,  with  the  following 
modifications  from  the  Primitive  or  Abstract  Ideas : 

1018.  Lengthy  as  a  purely  abstract  conception,  is  equivalent 
to  the  Perpendicular,  (by  derivation  primitively  from  the  idea 
of  that  which  is  exactly  adjusted,  endwise,  to  the  axis  of  the 


tlie  Universe  as  facts,  or  from  so  near  an  approoch  to  that  Totality  as  can  be 
effected.  Analytical  Generalizations — the  new  elements  and  instruments  of 
Science  now  introduced — are  as  Universal  as  would  be  the  Observational  ones 
if  it  were  possible,  which  it  never  is,  to  cover  all  the  Details  of  Universal  Being 
by  our  Observations ;  but  instead  of  being  derived  from  the  inspection  of  tlie 
wliole  Universe  as  fact,  even  proximately,  they  are  extracted  from  the  critical  and 
rational  inspection  of  any  least  part  of  the  Universe ;  any  single  Object  or 
Thouglit  or  Event  whatsoever ;  and  not  even  with  reference  to  it  as  a  Fact,  but 
with  reference  to  the  Necessary  Ideal  Conditions  under  which  it  must  exist,  if  it  were 
a  fact.  There  are  ideas,  or  aspects  of  idea,  without  which  the  conception  of  the 
Facts  as  real,  or  supposed  even,  is  impossible ;  hence  they  must  be  esteemed 
Necessary  and  Universal  PRmcrPLES,  present,  in  the  same  manner,  in  every  other 
least  part  or  larger  part  of  the  Universe,  and  equally  so  m  the  Universe 

ITSELF,    AS   ONE   WHOLE   OBJECT   OR  IdEA. 

5.  The  Analytical  Order— the  Universological  Order,  by  which  we  proceed 
from  Analytical  Generalizations,  (that  is  to  say,  from  Unism,  Duism,  and  Tri- 
nism),  by  a  Universal  Deduction,  and  the  only  Universal  Deduction  which  can  le 
made,  since  Observational  Generalizations  can  never  be  absolutely  Universal,  to  the 
Particulars  embraced  under  them— must  not  be  confounded  with  "  Analysis," 
used  sometimes  as  synonymous  with  Induction,  as  shown  previously  by  quota- 
tions from  Prof  Henry  and  Swedcnborg  (c.  l,t,  345).    The  reasoning  to  or 


Ch.  VI.]        LEiq^GTH,    BEEADTH,   Al^D  HEIGHT  OF  PLAIS".  593 

eye),  and  substituting  for  the  eye  tlie  point  at  the  centre  of 
the  Earth. 

1019.  But  in  respect  to  the  House  or  Edifice,  represented  by 
the  Cube,  tliis  dimension.  Length,  which  would  be,  therefore, 
the  Height  of  the  House,  becomes,  by  a  certain  Terminal 
Conversion  into  Opposites,  or  by  Antithetical  Eeflec- 
TiON,  between  the  ABSTRACT  AND  THE  CONCRETE ;  or,  more 
properly,  between  the  Elementary  and  the  Elaborate, — 
translated  into  the  Protension  of  the  House,  or  its  Extension 
from  the  Front  to  the  Back,  or  inversely  from  the  Back  to 
the  Front,  although  this  diameter  is  sometimes  also  denom- 
inated Depth. 

1020.  The  Primitive  Dimension  of  Thickth  (thickness) 
becomes  then,  by  a  counter-inversion,  the  Heiglit  of  the 
Edifice. 

1031.  The  Width  or  Breadth  of  the  House,  tJie  mean  term, 
does  not  change,  however,  and  is  always  the  expansion  from 


towards  Principles  from  Facts,  which  is  Induction,  proceeds,  it  is  true,  by  the 
aid  of  the  Analysis,  in  a  sense,  of  the  Facts  which  are  brought  before  the  Ob- 
servation, and  is,  in  that  degree,  an  Analytical  Method ;  but  the  Analysis,  in 
that  case,  is  not  radical,  and  is  not,  indeed,  the  leading  idea.  It  is  an  Analysis 
in  the  sense  of  finding  a  so-called  Law  in  the  Facts^  by  which  the  Facts  may  be 
strung  together  or  classified  as  Facts,  or  in  respect,  so  to  speak,  to  their  external 
bodliy  appearances;  and  it  is  merely  this  Stringing-together  or  Classification 
which  is  the  leading  idea  in  the  process  of  Induction.  The  Analysis  goes  no 
lower  than  to  furnish  a  basis  for  it,  and  the  process  as  a  whole  is  Synthetical 
rather  than  Analytical. 

6.  Analysis,  as  meant  in  TJniversology,— that  which  has  conducted  to  the  Ana- 
lytical Generalizations,  Unism,  Duism,  and  Trinism, — is,  on  the  contrary,  specific, 
incisive,  and  metaphysical,  even  ''  to  the  dividing  asunder  of  the  bones  and  the 
marrow  "  of  the  particular  Fact  or  Thought  or  Event  which  is  submitted  to  in- 
spection, and  from  which  the  Principles  in  question  are  then  extracted ;  not 
merely  or  mainly  as  a  means  of  classifying  the  particular  Plienomenon  along  with 
other  Phenomena  which  it  resembles,  but  for  the  purpose  of  extracting  and  de- 
fining the  Recondite  Principles  involved  in  hoth  this  and  the  Similar  Phenomena ; 
and  as  a  means  of  identifying  the  same  Laws  and  Principles  occurring  elsewhere 
among  other  Facts  and  other  Particulars  hamng  in  them  this  common  ground  of 
Unity  with  the  Facts  previously  investigated,  while  phenomenally  they  may  be 
the  most  unlilce  possible  to  each  other. 


594  HEIGHT,  depth;  positive,  negative.  [Cn. VI 

Left  to  Eiglit,  or  Right  to  Left,  as  exhibited  by  the  Front-face 
of  the  Building. 

1022.  The  Thickth,  now  become  the  Height  of  the  Edifice, 
is,  again,  double,  one  part  descending  below  the  Surface  as 
Cellars,  Foundation,  etc.,  the  other  arising  as  the  Main  Eleva- 
tion of  the  Edifice  into  the  Atmosphere  and  Pure  Space  above. 
The  former  corresponds  with  what  primitively  or  in  abstract 
Conception — ^but  in  the  Natural  Order,  or  from  the  Naturismal 
Standing-point  (t.  000,  c.  32, 1. 136)— is  the  Positive,^  Substan- 
cive  Domain,  represented  by  the  solid  earth  which  is  excavated 
for  the  Foundation,  etc. ;  and  the  Spacic  Half  is  in  that  sense, 
Negative;  but  by  Teemii^al  Coistveesion  i]N"to  Opposites, 
or  by  Ai^TiTHETicAL  Reflection  of  the  Natueal  ai^b  the 
Logical  Oedee  with  their  Consequent  Two  Positives  and 
Two  Negatives^  the  Main  Elevation  is  Logically  Positive, 
and  the  Subterranean  Half  is  now  Negative  ;  so  fully  so  that 
the  latter  is,  as  it  were,  left  out  of  the  account  in  the  ordinary 
estimate  of  the  Edifice,  and  the  Main  Elevation,  now  the  Posi- 


7.  By  the  Analytical  Order  is  still  not  meant  even  this  Subsoiling  of  Analysis, 
except  in  the  secondary  way  in  which  it  is  accessory  to  the  discovery  of  the  Ana- 
lytical Generalizations.  The  Analytical  Order,  as  such,  is,  on  the  contrary, 
predominantly  Synthetical,  proceeding  from  these  Analytical  Generalizations, 
and  so  characterized  by  them  as  appropriately  to  derive  its  nannng  therefrom. 
It  is,  in  other  words,  the  Order  of  successive  Analyses  and  Syntheses,  proceeding 
from  Unism,  Duism,  and  Trinism,  as  the  Head  or  Common  Fountain  of  the 
process  upwards  and  outwards  into  the  details  and  particulars  of  the  Uni- 
verse at  Large,  and  especially  throughout  the  Domains  of  our  own  practical 
Interventions  and  Constructions. 

8.  The  Observational  Order  is  then,  on  the  contrary,  that  order  which  takes 
its  origin  from,  and  is  characterized  by.  Observational  Generalizations.  Both 
of  these  Orders  are,  therefore,  in  the  main,  Deductive ;  the  previous  Induction 
in  either  case  being  now  dismissed,  after  the  Principles  are  discovered,  as  no 
longer  having  anything  but  a  Historical  value.  The  Observational  Order  is  a 
procedure  of  a  similar  character  to  the  Analytical  Order,  but  contains  the 
application  of  Laws  resulting  from  Observation,  and  established  in  the  ordi- 
nary or  prevalent  Scientific  method.  There  are,  therefore,  two  a  prion  and  two 
a  posterion  Methods,  if  we  include  the  processes  by  which  Principles  are  dis- 
covered ;  while,  omitting  these,  we  may  fall  down,  for  ordinary  purposes,  to  the 


Ch.  VI.]  LENGTH,   BKEADTH,    Al^T)  HEIGHT.  595 

tive  and  Ruling  Aspect  of  the  Subject,  alone  remains.  This 
is  then  the  Height  of  the  Edifice,  whence  it  results  that 
practically  or  in  respect  to  the  completed  Composity  of  Things 
— that  aspect  of  the  Concrete  which  I  denominate  The  Elab- 
orate— ''the  Length,  the  Breadth,  and  the  Height  there- 
of" are  properly  put  in  the  place  of  the  more  Abstract  and 
Elementary  Discriminations,  Length,  Beeadth,  and  (Thick- 
ness or)  Thickth. 

1023.  It  results  from  what  has  been  shown  that  the  Cube  or 
Main  Elevation  of  an  Edifice,  Fane,  or  Temple,  is,  by  an  ob- 
vious echo  of  Analogy,  the  standard  Emblem^  or  Symtol^  or 
Type^  of  the  Total  Elaborate  Construction  of  Being.  All  the 
previous  discriminations  of  Universal  Form,  from  which  this 
Sciento-Typical  one  has  now  been  laboriously  eliminated,  are 
again  repeated  in  it^  so  that  we  may,  if  we  choose,  dismiss  all 
other  modes  of  the  consideration  of  Form,  and  confine  the 
investigation  of  every  possible  Morphic  Conception  to   tliis 


recognition  of  the  Two  Orders  only,  the  Analytical  and  the  Observational, 
respectively  (c.  1-7,  t.  345). 

9.  It  is  fortunate  for  the  establishment  of  this  new  Terminology  that  the 
terms  Analysis  and  Synthesis  have  nearly  ceased  to  be  used  as  synonymous  with 
Induction  and  Deduction,  for  the  reason,  perhaps,  that,  as  I  have  shown,  they 
are  not  wbolly  appropriate  to  the  expression  of  those  ideas ;  and  as  we  are  now 
supplied  with  the  terms  Induction  and  Deduction,  which  are  specifically  un- 
derstood, the  terms  Analytical  and  Observational  can  well  be  surrendered  to 
the  new^  Science,  for  the  purpose  of  marking  the  new  and  exceedingly  impor- 
tant discrimination  here  introduced. 

10.  There  is,  as  previously  observed,  however,  an  echo  of  resemblance  be- 
tween the  two  classes  of  discrimination.  Observational  Generalizations,  and 
Observational  Order  based  on  such  Generalizations,  have  a  Repetitive  Analogy 
with  Induction  or  the  Empirical  Method,  and  are  closely  allied  with  it.  Ana- 
lytical Generalizations  and  the  Analytical  Order  have  a  similar  relation  to  De- 
duction and  Radical  Analysis,  and  a  corresponding  alliance  with  them. 

11.  This  is  after  the  discovery  of  the  Principles  is  made;  but  with  reference 
to  the  order  of  procedure  and  the  order  of  mind  engaged  in  the  processes  of 
their  discovery,  it  is  just  the  opposite.  The  discovery  of  the  Grand  Analytical 
Generalizations  here  brought  forward,  so  far  from  being  characterized  as  Buckle 
characterizes  the  Deductive  method  and  Order  of  Mind,  is  characterized  in  the 
opposite  Avay.     It  is  the  result,  indeed,  of  a  more  radical  application  of  the 


696 


THE  FANE  OR  TEMPLE. 


[Ch.  VI. 


Supreme  Modelic  Type-Form.  The  Diagram  now  to  be  intro- 
duced, a  first  sketch  or  mere  suggestion  of  the  larger  Structural 
Outline^  will  furnish  the  text  for  the  explanation  of  what  is  in- 
volved in  this  statement. 


X>las;ram.     N" 


76 


"  cautious,  patient,  and  somewhat  creeping  method  "  of  Induction.  It  is  no 
other ^  in  fine^  fhcm  the  culmination  and  ultra-extremity  of  Induction  itself  (c.  7, 
t.  345).  It  tends,  therefore,  in  the  extremest  degree  to  "  the  diminution  of  the 
number  of  Laws  by  gradual  and  successive  Analysis  " — another  characteristic 
of  Induction.  The  Analytical  Generalizations  in  question  are,  in  fact,  the  only 
True  Scientific  Universals. 

12.  These  subtleties  are  very  abstruse,  but  they  are  indispensable  to  a 
thoroughly  right  understanding  of  the  subject.  The  reader  who  is  only  desirous 
of  a  general  comprehension  of  it  may  omit  them.  What  it  is  essential,  how- 
ever, to  understand,  is,  that  the  difference  between  what  Buckle  calls  Deduction, 
the  True,  Exhaustive  Universal  Deduction  now  instituted  from  Analytical  Gen- 
eralizations as  the  Primordial  Principles  of  All  Being,  and  is  the  same  m  kind 
as  the  difference  previously  pointed  out  between  the  Poetical  Perception  of 
Analogy  and  the  True  Scientific  Discovery  of  a  Law  of  Analogy,  drawn  from 
the  Analysis  of  Being  down  to  its  First  Elements  (t.  153,  154).  To  either 
case,  however,  the  following  profound  remark  of  this  distinguished  author  is 
alike  applicable :  ^^  In  a  complete  scheme  of  our  Jcnowledgc,  and  when  all  our  re- 
sources are  fully  developed  and  marshalled  into  order,  as  they  must  eventually  he,  the 
two  methods  will  he,  nx)t  hostile,  hut  supplementary,  and  will  he  combined  into  a  single 
system.''^  (1). 


(1)  History  of  CirUization  in  England,  Vol  U.  p.  324. 


Cu.  VI.J  COLUMNS  AND  CARYATIDES.  597 

1024.  The  Length  (equal  to  Depth  in  the  superficial  sense) 
repeats  the  Cosmical  Idea.  It  is  this  Iback-lying  Depth — 
from  Front  to  Back — which  gives  what  in  Geometry  is  called 
Solidity  of  Form,  or  Form  of  Three  Dimensions,  and  which — 
as  Solidity,  and  Weight,  and  Thickness,  and  Substance,  and 
Nature,  all  Analogues  of  each  other — is  the  World-like  or 
Cosmical  Aspect  of  This  Cubic  or  Sciento- Typical  instance 
of  Form  (t  ). 

1025.  The  Height-Dimension  corresponds  with  Anthropism ; 
to  the  Uprising,  or  Standing-up,  as  of  the  man  who  rises  to 
his  feet.  It  is  in  accordance  with  this  idea  that  Columns  or 
Caryatides,  arising  from  Pedestal  (Foot)  to  Capital  (Head),  are 
the  appropriate  adornment  and  support  of  the  Front  Elevation 
of  the  Temple  or  other  grandly  constructed  Edifice.  Pillars 
and  Trees  in  the  Forest  even,  as  "the  Cedars  of  Lebanon," 
are  Scriptural  Types  of  Men. 

1026.  Finally,  the  Breadth  of  the  Edifice,  with  its  two  equal 
Sides  or  Halves,  upon  the  two  sides  of  the  main  entrance,  as 


13.  The  passage  above  referred  to  in  which  Buckle  states  the  difference  be- 
tween the  Inductive  and  Deductive  methods  in  Science,  is  as  follows  : 

"  To  understand  the  investigation  into  which  we  are  about  to  enter,  the 
reader  must  firmly  seize,  and  keep  before  his  eyes,  the  essential  difference  be- 
tween deduction,  which  reasons  from  principles,  and  induction,  which  reasons 
to  principles.  He  must  remember  that  induction  proceeds  from  the  smaller  to  the 
greater ;  deduction,  from  the  greater  to  the  smaller.  Induction  is  from  partic- 
ulars to  generals,  and  from  the  senses  to  the  ideas  ;  deduction  is  from  geuerals 
to  particulars,  and  from  the  ideas  to  the  senses.  By  induction,  we  rise  from 
the  concrete  to  the  abstract ;  by  deduction,  we  descend  from  the  abstract  to  the 
concrete.  Accompanying  this  distinction,  there  are  certain  qualities  of  mind 
which,  with  extremely  few  exceptions,  characterize  the  age,  nation,  or  individual, 
in  which  one  of  these  methods  is  predominant.  The  inductive  philosopher  is 
naturally  cautious,  patient,  and  somewhat  creeping,  while  the  deductive  philo- 
sopher is  more  remarkable  for  boldness,  dexterity,  and  often  rashness.  The 
deductive  thinker  invariably  assumes  certain  premises,  which  are  quite  different 
from  the  hypotheses  essential  to  the  best  induction.  These  premises  are  some- 
times borrowed  from  antiquity ;  sometimes  they  are  taken  from  the  notions 
which  happen  to  prevail  in  the  surrounding  society ;  sometimes  they  are  the 
result  of  a  man's  own  peculiar  organization ;  and  sometimes,  as  we  shall  pres- 
ently see,  they  are  deliberately  invented,  with  the  object  of  arriving,  not  at 


593  SUBDIVISIONS   OF  DIMEI^SIOIS-S.  [Ch.  VI. 

Male  and  Female,  united  or  married,  and  standing,  side  by 
side  of  each  other,  repeats  the  conception  of  Nuptials  or  Con- 
jugality. The  Male  and  Female  Figures  appearing  in  the 
Front  of  the  Diagram  accord,  therefore,  with  both  the  Height 
and  the  Breadth  of  the  Building. 

1027.  Each  of  these  Dimensions — the  Length,  the  Breadth, 
and  the  Height  of  the  Edifice— subsequently  undergoes  a 
Symbolic  Subdivision,  furnishing  Apartments,  first  by  the 
Number  Tliree,  (3),  representative  of  Eound,  Long,  and  Modu- 
lated Form — Nature,  Science,  and  Art ;  and  then  by  Four,  (4), 
representative  of  Point,  Line,  Surface,  and  Solid — Entical,  Ab- 
stract, Speculative,  and  Concrete  (Entity  and  Relation  +  Phe- 
nomena and  Noumena). 

1028.  The  Three  multiplied  by  Four— the  Leading  Numbers 
representative  of  Oddness  and  Evenness,  of  Inequism  and 
Equism,  or  of  Freedom  and  Necessity,  respectively  (Dia,  No. 
64,  t.  903;  c.  10,  t.  503) — ogives  as  product  the  Euling  Sa- 
cred Number  Twelve  (c.  10, 11,  t.  503 ;  c.  1-00,  t.  863).     The 


truth,  but  at  an  approximation  to  truth.  Finally,  and  to  sum  up  the  whole, 
we  may  say  that  a  deductive  Tidbit^  being  essentially  synthetic^  always  tends  to 
multiply  original  principles  or  la^cs ;  while  the  tendency  of  an  inductive  habit  is  to 
diminish  those  laws  by  gradual  and  successive  analyses^  (1). 

14.  Buckle  undertook  virtually  to  compass  the  discovery  of  The  UNrvERSAii 
Science;  more  especially  as  its  Principles  should  be  exhibited  in  the  under- 
lying Laws  of  Society.  He  mistook,  however,  the  method  which  was  to  lead 
ultimately  to  that  result.  He  began  in  the  eflfort  to  embrace  All  the  Details  of 
Being,  classifying  and  arranging  them  by  the  widest  application  of  the  Obser- 
vational Metlwd,  hoping  thereby  to  attain  to  that  Unity  which  is,  on  the  con- 
trai77,  only  possible  by  first  arriving  at,  and  then  proceeding  from,  the  Most 
Radical  and  Exhaustive  Analysis — the  Analytical  Method. 

15.  He  became  finally  aware  of  the  defect  in  his  own  method,  without,  how- 
ever, falling  upon  the  discovery  of  the  more  fruitful  and  developing  one ;  that 
one  which  alone  renders  the  existence  of  a  Universal  Science  possible.  His 
lament  over  this  barren  result,  and  his  manly  renunciation  of  previous  exag- 
gerated pretensions,  are  contained  in  the  following  passage,  the  most  eloquent 
wail,  probably,  over  disappointed  hopes  to  be  found  anywhere  in  the  Litera- 
ture of  Science : 


(1)  History  of  Civilizatioa  ia  Eagland.   Vol.  ii.  p.  330. 


Ch.  VI.]  ALLUSIO]S^S  TO  THE  HOLY  CITY.  599 

12  X  12  gives  the  Grand  Measure  of  Harmony  among  Num- 
bers, the  Second  or  Scientismal  Power  of  Twelve,  144  (t.  000). 
Morpliically,  this  is  the  Height  multiplied  by  the  Breadth,  as 
exhibited  in  the  Face  or  Front  Elevation  of  the  Edifice.  The 
corresponding  Cubic  Number  12  x  12  x  12  is  1728.  The 
tracing  out  of  the  mysteries  of  this  high  Symbolism  into  detail 
must  be  avoided  in  this  elementary  work.  The  specific  rela- 
tions of  this  Governing  Variety  of  Form  to  the  Celestial  City 
seen  in  vision  by  John  will  be  treated  of  more  in  detail  in 
other  works.  It  is  hinted  at  rather  than  expounded  at  this 
and  other  points  of  the  present  work  (t.  ). 

1029.  The  whole  doctrine  of  ^^ Measured  Series ^''^  of  Scalar 
and  '^  Plvotaf'^  Wumhers,  and  their  relations  to  Correspond- 
ing Typical  Measurements^  and  Dimensions  of  For m^  lunges 
upon  THE  Peimitive  Cut-up  ket>  DiSTEiBUTioif  of  the 
Cube. 

1030.  The  same  Three  Diametrical  Planes  by  which  we  have 
previously  trisected  the  Globe,  representative  of  the  Entire 


16.  "  To  solve  the  great  problem  of  affairs^  to  detect  those  hidden  circumstances 
which  determine  the  march  and  destiny  of  nations;  and  to  find,  in  the  events  of  the 
past,  a  way  to  the  proceedings  of  the  future,  is  nothing  less  than  to  unite  into  a 
single  science  all  the  laws  of  the  moral  and  physical  world.  Whoever  does  this,  will 
build  up  afresh  the  fabric  of  our  hnowledge,  re-arrange  its  various  parts,  and  har- 
monize its  apparent  discrepancies.  Perchance,  the  human  mind  is  hardly  ready  for 
80  vast  an  enterprise.  At  all  events,  he  who  undertakes  it  \oill  meet  with  little  sym- 
pathy, and  will  find  few  to  help  him.  And  let  him  toil  as  be  may,  the  sun  and 
noontide  of  his  life  shall  pass  by,  the  evening  of  his  days  shall  overtake  him, 
and  he  himself  have  to  quit  the  scene,  leavinor  that  unfinished  which  he  had 
vainly  hoped  to  complete.  He  may  lay  the  foundation :  it  will  be  for  his  suc- 
cessors to  raise  the  edifice.  Their  hands  will  give  the  last  touch ;  they  will 
reap  the  glory ;  their  names  will  be  remembered  when  his  is  forgotten.  It  is, 
indeed,  too  true,  that  such  a  work  requires,  not  only  several  minds,  but  also  the 
successive  experience  of  several  generations.  Once,  I  own,  I  thought  otherwise. 
Once,  when  I  first  caught  sight  of  the  whole  field  of  hnowledge,  and  seemed,  hmcevcr 
dimly,  to  discern  its  various  parts  and  the  relation  they  bore  to  each  other,  I  was  so 
entranced  witJi  its  surpassing  beauty,  that  the  judgment  loas  beguiled,  and  I  deemed 
myself  able,  not  only  to  cover  the  surface,  but  also  to  master  the  details.  Little  did 
I  know  how  the  horizon  enlarges  as  well  as  recedes,  and  how  vainly  we  grasp 
at  the  fleeting  forms,  which  melt  away  and  elude  us  in  the  distance.     Of  all 


600 


TEISECTIOIT  OF  THE  CUBE. 


[Ch.  VI. 


Universe,  wlien  now  applied  to  tlie  Culbe,  give  Eight  Minor 
Cubes  (Cubules)  as  the  result ;  seven  of  which  may  be 
brought  into  view  as  having  Depth,  from  a  single  standing- 
point,  chosen  at  an  angle  ;  the  remaining  one  of  them  being 
always  obscured  in  that  particular,  exhibiting  its  surface  only. 
The  following  Diagram  Tvill  illustrate  : 

I>iasraxn.     No.         T^, 


that  I  had  hoped  to  do,  I  now  find  but  too  surely  how  small  a  part  I  shall 
accomplish.  In  those  early  aspirations  there  was  much  that  was  fanciful ;  pei> 
haps  there  was  much  that  was  foolish.  Perhaps,  too,  they  contained  a  moral 
defect,  and  savored  of  an  arrogance  which  belongs  to  a  strength  that  refuses 
to  recognize  its  own  weakness.  Still,  even  now  that  they  are  defeated  and 
brought  to  nought,  I  cannot  repent  having  indulged  in  them,  but,  on  the  con- 
trary, I  would  willingly  recall  them  if  I  could.  For,  such  hopes  belong  to  that 
joyous  and  sanguine  period  of  life,  when  alone  we  are  really  happy ;  when  the 
emotions  are  more  active  than  the  judgment;  when  experience  has  not  yet 
hardened  our  nature;  when  the  affections  are  not  yet  blighted  and  nipped  to 
the  core  ;  and  when  the  bitterness  of  disappointment  not  having  yet  been  felt, 
difficulties  are  unheeded,  obstacles  are  unseen,  ambition  is  a  pleasure  instead  of 
a  pang,  and  the  blood  coursing  swiftly  through  the  veins,  the  pulse  beats  high, 
while  the  heart  throbs  at  the  prospect  of  the  future.  Those  are  glorious  days ; 
but  they  go  from  us,  and  nothing  can  compensate  their  absence.  To  me,  they 
now  seem  more  like  the  visions  of  a  disordered  fancy  than  the  sober  realities 
of  things  that  were  and  are  not.  It  is  painful  to  make  this  confession ;  but  I 
owe  it  to  the  reader,  because  I  would  not  have  him  to  suppose  that  either  in 
this  or  in  the  future  volumes  of  my  History  I  shall  be  able  to  redeem  my 
pledge,  and  to  perform  all  that  I  promised.     Something  I  hope  to  achieve 


Ch.  VI.]  SEVEN  EEOM  EIGHT  ;   0:NE  FEOM  EIGHT.  601 

1031.  On  a  previous  occasion,  in  tracing  the  constitution  of 
the  Egg-Form  from  the  combination  of  Globe  and  Cube, 
(Dia.  No.  51,  t.  784),  One  only  of  the  Eight  Incipient  Cubules 
resulting  from  the  Trisection  of  the  Globe  was  saved,  and  the 
other  Seven  were  rejected  (t.  783).  We  have  now,  in  a  sense,  the 
opposite  case,  in  which  Seven  of  the  Octave  or  Series  of  Eight 
remain  entire,  and  One  is  rejected,  or  at  least  held  in  an  ambig- 
uous position,  so  that  it  might  be  either  reckoned  in,  or  reck- 
oned out  of  the  Group.  The  Musical  Octave,  which  is  a  Grand 
Measuring  Cord  of  Harmony  relating  to  all  spheres  of  Being, 
(t.  583),  derives  its  name  from'the  number  Eight,  and  is  ideally 
regarded  as  Eight  Tones  or  Notes.  The  Eighth  of  these  is,  how- 
ever, really  thrown  out,  as  belonging  to  another  Octave,  which 
overlaps  the  given  Octave  (c.  39,  t.  503).  We  have  therefore 
the  Series  of  Eight  reduced  virtually  to  seven,  by  the  exclusion 
of  one.  The  following  Diagram  exhibits  the  Eight  Cubes 
resulting  from  the  trisection  of  the  Primitive  Cube,  and  now 


which  will  interest  the  thinkers  of  this  age  ;  and  something,  perhaps,  on  which 
posterity  may  build.  It  will,  however,  only  be  a  fragment  of  my  original 
design"  (1). 

17.  The  foreboding  of  Buckle  for  the  primitive  imperfection  and  the  destined 
neglect  of  the  ultimate  discovery  at  which  he  aimed,  would  probably  have  been 
modified  had  he  conceived  of  the  true  method  by  which  the  result  was  to  be 
attained.  A  positive  discovery  and  demonstration  stand  upon  a  totally  differ- 
ent footing  from  any  general  inferences  whatsoever  from  even  the  most  extended 
observations,  and  can  hardly  fiil,  in  the  present  vivid  and  appreciative  age,  to 
meet  with  a  promptitude  of  acceptance  in  some  measure  adequate  to  its  im- 
portance, ahd  when  of  universal  import,  to  mark  the  decisive  epoch,  in  all 
human  affairs,  which  I  have  not  hesitated  to  predict  in  the  present  work,  as 
hinging  upon  the  discovery  of  Universology. 

18.  By  the  Observational  Method,  the  "  Principles  of  the  Superior  Man  "  may 
be  in  respect  to  their  "  extensiveness," — in  the  language  of  Confucius,  so  broad 
that  "  the  Universe  cannot  contain  them ;"  it  is  only  in  the  Analytical  Method, 
however,  that  those  Principles  are,  in  respect  to  their  "  minuteness,"  so  fine 
that  "  no  Being  in  the  Universe  can  split  them;"  can  analyze  them,  that  is  to 
say,  a  step  further  (c.         t.         ). 


(1)  History  of  Civilization  in  England,   Vol.  ii.  pp.  25T,  258. 

46 


602  MUSIC  AND  MATHEMATICS  ;  AET-SEEIE3.  [Cn.  VI. 

explicated  or  unravelled  and  brought  into  Series  or  Line,  as 
the  Ideal  Basis  to  wliich  Nature  lias  conformed  in  the  distri- 
bution of  the  Notes  of  the  Musical  Scale, 

IDiagraixi     No.     T  Q . 
Do    Re    Mi    Fa.   Sol    La    Si         Do. 


030  [3,0  0  0  f  0j 


1032.  A  closer  examination  of  tlie  Features  or  Items  of 
Thought,  suggested  by  the  Trisection  of  the  Cube,  furnishes 
the  precise  type  or  method  of  all  the  remaining  discriminations 
of  the  Musical  Octave ;  the  Five  Semi-tones,  the  3  (4)  Chords 
of  the  Octave,  as  well  as  the  7  (8)  Diatonic  notes,  etc.  These 
details  must  be  omitted.  Music  is  the  Harmonic  Law  of 
Universal  Construction,  Artistically  condensed,  compressed, 
or  epitomized,— from  the  Tri-dimensionality  of  the  Typical 
Cube,  Edifice,  or  Temple,  transmuted  from  Length,  Breadth, 
and  Height, — into  the  Uni-dimensionality  of  a  Single  Cord 
or  Line.  Music  is,  therefore,  at  the  High  Artistic  Extreme,  a 
repetition  of  what  the  Mathematics  are,  at  the  low  and  basic 
Extreme,  of  Measurement ;  for  it  is  the  total  purpose  of  mathe- 
matical labors  to  reduce  Every  Variety  of  Extension  into 
Equation  with  some  Unit  of  Line  or  Long  Measure.  Musical 
discriminations  are,  however,  too  technical  to  be  more  than 
alluded  to  cursorily  in  an  elementary  work  like  the  present. 

1033.  The  series  of  Numbers  here  involved,  and  wliich  has 
been  previously  noticed  (c.  39,  t  503),  is : 

1        3(4)        (5)        7(8)        12(13). 

This  is  the  Artistic  or  Artismal  Measuring  Series  of  Scalar 
and  Pivotal  Numbers,  and  is  that  of  which  Fourier  espe- 
cially affirms  that  the  '^  Series  distributes  the  Harmonies P 
It  applies  in  Music  especially  to  the  element  of  Tune,  which 
is  the  Domain  of  Space  or  of  Tonic  Display,  that,  in  respect 


Cr.  VI.]  SCIENTISMAL   SERIES.  603 

to  whicli  we  say  High  and  Low,  This  Series  of  Pivotal  or 
Sacred  Numbers  is  an  Extract  or  Essence  derived  from  tlie 
Composity  of  the  Odd  and  Even  Numbers.  It  is  the  Trinis- 
mal  or  Artistic  Department  of  Typical  or  Pivotal  Numera- 
tion. 

1034.  The  number  Two  (2)  repeats  the  Straight  Line.  The 
number  Four  (4)  repeats  the  Square.  The  number  Eight  (8) 
repeats  the  Cube.  This  Order  of  numerical  Distribution  con- 
tinued in  the  same  ratio  furnishes  the  Duismal  or  Scientic 
Corresponding  Department  or  Series.  This  is  an  Extract  or 
Essence  derived  from  the  fuU  Series  of  Even  Numbers,  as 
follows : 

(1)       2       4       8       16       32       64       (128). 

Technically,  this  will  be  referred  to  as  the  Scientismal  Meas- 
uring Series  of  Sacred  or  Pivotal  Numbers.  It  is  this  which 
distributes  the  exact  Outlay  of  the  Peimitive  or  Typical 
PlAjS'S  of  Structuee,  properly  so  called^  in  all  the  realms 
and  departments  of  Being  ;  as,  for  instance,  of  the  Members 
and  the  Bones  of  the  Human  Body.  It  is  in  Music  this  Series 
which  distributes  the  Divisions  of  Time  (as  contrasted  with  con- 
siderations of  Space  or  Tune)  into  the  one  Semibreve,  divided 
into  2  mmims,  4  crotchets,  8  quavers,  16  semiquavers,  32 
demisemiquavers,  and  64  hemidemisemiquavers.  Sixty  Four 
is  the  Grand  Ruling  Number  of  this  Scientific  Series  of 
Numbers.  This  number  results,  morphically,  from  the  Re- 
newed Tri-section,  by  the  Three  Diametrical  Planes,  of  the 
Primitive  Cubules  tri-sected  from  the  Primitive  Cube  ;  in 
other  words,  it  is  the  Second  Power  of  the  Qrand  Basic  Sci- 
ento-Sacred  Number^  8  (Eight).  It  is  within  these  Ratios  of 
Cubes  and  Squares,  and  their  Echo  to  Spaces  and  Times,  that 
the  rationale  of  Kepler's  Laws  has  hitherto  lain  hidden,  and 
from  which  Universology  will  withdraw  it.  Again,  however, 
the  detail  must  be  omitted. 

1035.  The  corresponding  Naturismal  Series  of  Measur- 


604  NATUKISMAL   SEEIES.  [Ch.  VI. 

ing  Numbers  is  the  Simple  Succession  of  the  Odd  Number 
Series,  as  follows : 

1       3       5       7       9       13       15,    etc. 

This  Series  measures  the  increments  of  velocity  of  falling  bo- 
dies, and  the  ratios  of  various  other  natural  phenomena.  It  is 
to  Nature  what  the  Even  Numbers  are  to  Science.  In  Music 
it  should  be  found  to  apply  in  connection  with  some  Natural 
Ratio  of  Augmenting  Stress,  which  is  the  Substancive  Element 
or  Body  of  Music,  contrasted  with  Space  (or  Tune)  and  with 
Time. 

1036.  If  the  tri-sected  Cube  be  looked  at  directly,  (from  the 
front,  not  from  a  standing-point  chosen  at  an  angle,  1. 1030), 
Four  Subdivisions  or  Minor  Cubes  only  are  seen.  The  Four 
which  are  behind  these  fall  into  obscurity,  and  appear  to  the 
thought  as  one  mass,  representative  merely  of  the  back-lying 
Substance.  The  Typical  MgJit  thus  undergoes  a  natural 
reduction  or  abridgment,  and  becomes  Five  only;  Four, 
Normal  or  Regular,  and  One,  Condensed  or  Abridged,  but 
equal,  in  a  sense,  (that  is  to  say,  in  Bulk,  reduced,  it  may  be 
somewhat,  by  Artistic  3Iodiflcation\  to  the  other  Four.  This 
illustrates  a  Principle  in  the  Operations  of  Nature  which  wiU 
be  referred  to,  technically,  as 

The  Peinciple  of  Abeidgmet^t. 

This  Principle  reappears  in  a  thousand  forms,  in  all  the  differ- 
ent Modifications  of  Development,  but  still  under  definite  Laws 
traceable  with  exactitude  under  the  guidance  of  the  Science. 

1037.  It  is  the  Process  and  the  Principle  above  described 
which  furnishes  the  Type  of  the  First  Grand  Division  of  the 
Human  Body  into  Trunk  and  Limbs.  .  The  Four  Quarters 
terminating  in  Limbs  represent  the  Four  Cubules  in  presence, 
disparted  and  removed  to  the  right  and  left,  and  to  the  two 
positions  above  and  below,  revealing  the  Torso,  or  Trunk, 
(here  exhibited  as    a   mere  block)    as    their   interblended 


Ch.  VI.] 


QUADEATION^  OF  THE  BODY. 


605 


equivalent^  the  additional  One  in  the  total  Fim  hacJc  of, 
and,  as  it  were,  now  between  the  four,  as  in  the  Diagram 
below. 


IDiasrairL     !N"o.     79 


TThia  is  apart  from  the  Animal  Head  and  Tail  which  are  derived  from  an  Axis 
passing  through  tlie  central  lody. 

1038.  Upon  the  Extremity  of  each  of  the  Four  Limbs  tliis 
process  is  then  repeated  (with  aetistic  Modification).  The 
Four  Fingers,  slender,  taper  or  line-like,  repeat  the  Four 
Limbs  of  the  Body,  and  again  represent  the  idea  of  Presence, 
Outline,  Form,  Feature  or  Limitation.  On  the  contrary,  the 
thickened  and  shortened  Thumb,  massive  or  Substance-like, 
repeats  the  Torso,  or  the  Body  of  the  Body  Proper,  and  is 
again  representative  of  the  general  idea  of  Massiveness  or  Sub- 
stance. More  elaborately  and  accurately  stated,  the  Analogy 
is  this,  that  the  Palm  or  Metacarpus  repeats  the  Trunk,  and 
the  Thumb  the  Head,  which  are  then  representative  of  the  entire 
Central  Column— Head  and  Trunk— the  Thumb  as  Head  ad- 
joined by  the  Carpus  or  Wrist  as  Neck.  The  whole  is  artis- 
tically modified  or  adjusted  so  as  to  enable  the  Wrist  to  serve 
in  the  additional  capacity  of  a  nexics  with  the  Arm  and  a  Tran- 
sition to  the  Central  Body,  of  which  the  Hand  is  a  mere  Satel- 


606 


TYPE-FOEM  OF  HUMAN  HAND. 


[Ch.  VI. 


lite  or  Dependant.  The  Thumb  is  crowded  aside  from  its 
natural  position  as  Head  of  the  Hand,  which  would  be  that 
occupied  by  the  Arm,  and  is  carried  forwards  into  co-operation 
with  the  Fingers,  somewhat  as  the  Muzzle  of  the  Animal  when 
feeding  is  brought  into  conjunction  with  the  Paws. 

1039.  As  in  the  Second  Trisection  of  the  Cube,  we  have  64 
Cubules  or  Compartments  of  the  Second  Order  of  Minitude, 
so  the  Typical  Plan  of  the  Bone-Distribution  or  Framework 
of  the  Human  Hand  involves  64  Compartments.  Of  these,  one 
half,  or  33,  are  represented  by  the  Thumb  alone,  by  the  Prin- 
ciple of  Abeidgment, — Bulk  put  for  Number,  both  often 
confounded  under  the  name  of  Quantity,  the  How-Much, — and 
the  remaining  half  of  the  Plan  is  carried  out  and  preserved  in 
full  as  shown  in  the  following  Diagram.   It  should  be  observed 

Diagram     INT  o .     80. 

Type-Form  or  Primitive  Outlay  of  tlie  Human  Hand. 


D 

a 

D 

3 

□ 

U 

D 

n 

C3 

a 

t3 

3) 

D 

c 

u 

a 

U 

□ 

o 

IP 

D 

D 

□ 

D 

Q 

Q 

C3 

3) 

D 

D 

D 

D 

C3 

C3 

D 

^ 

that  one  Compartment  in  each  Column  of  Compartments  is 
assigned  to  the  Attached  or  Fixed  Nail,  and  one  to  the  Free 
Nail ;  every  distinct  variety  of  Differentiation  being  provided 
for  in  the  Plan. 


Ch.  VL]  DISTEIBUnOX  OF  THE  HAXD-TTPE-FOEiT.  607 

1040.  The  Process  of  tlie  Abridgment  of  tlie  Tjpe-Form  is 
this :  One  Half  of  the  Entire  Plan  of  Form  is  full j  Exjylicated 
or  developed  in  accordance  with  all  the  Minutiae  of  the  Details 
involved  in  the  Plan,  and  this  Half  is  representative  of  the 
PrirwipU  of  Form,  The  other  Half  of  the  Entire  Plan  re- 
mains (partially  at  least)  Non-explicated^  that  is,  not  sub- 
divided or  developed  into  the  fullness  of  detail  by  which  the 
first  Half  was  characterized.  This  iTo/i-explicated  Half  is 
then  representative  of  tlie  Frinciple  of  Substance;  Sub- 
stance and  Form  thus  both  represented  or  symbolized  within 
the  Precinct  of  Form  merely.  This  completes  the  First  Degree 
of  Abridgment  by  Halving,  or  the  First  Power  of  Duism. 

1041.  By  this  Process,  the  Primitive  Projected  Distribution 
of  64  Compartments  or  Parts  is  reduced  to  32  Parts  plus 
some  Part  (or  Parts)  representative  of  Unity  or  Substance,  the 
Measured  Xumber  of  which  is  now  to  be  accounted  for.  This 
Second  Half  does  not  remain  merely  One^  (as  in  the  Simpler 
Distribution  of  the  Trunk  disconnected  from  the  Kmbs),  but 
undergoes  a  Subordinate  Interior  Distribution,  as  follows: 
Instead,  first,  of  being  Halved,  by  the  First  Power  of  Duism, 
it  is  Quartered,  by  the  Second  PoT^jer — this  being  a  Secondary 
Stage  of  Distribution.  Of  the  Fourths  of  32  so  produced,  one 
only,  equalling  8,  is  retained  within  the  Substancive  Half  of  the 
Plan  about  to  be  carried  out.  The  remaining  Three  Fourths 
are  then  entirely  discarded  or  left  vacant. 

1042.  The  Third  Degree  of  Abridgment  then  supervenes  as 
follows :  This  Column  stiU  of  Eight  Compariments,  (represent- 
ing the  Tliumb,  the  Unitive  Half  of  the  Primitive  Plan,  now 
already  abridged  by  Tliree  Fourths),  is  submitted  to  a  repeti- 
tion of  both  the  former  kinds  of  Abridgment.  It  is,  in  the  first 
place,  ^aZoe-^^— repeating  the  first  variety  of  Abridgment  above 
(t  1040).  Four  of  the  Compartments  then  remaining  full,  the 
other  Four,  the  remaining  Half  of  this  Column,  is  reduced  to 
One  full  Compartment,  by  the  rejection  of  Three  Fourths  of 
this  Half,— repeating  the  Second  variety  of  Abridgment  above 


608  ILLUSTRATED  FUjS-CTION   OF  THE  SKELETO]^-.        [Ch.  VL 

(t  1041).  The  Four  thus  added  to  the  One  make  Five,  as  in 
the  case  of  the  Teeth  noticed  in  the  next  following  paragraph 
(t.  1043).  The  Eight  is,  in  other  words,  reduced  to  Five.  This 
is,  so  to  speak,  an  exhibit  of  the  Third  Power  or  Efficiency  of 
Duism,  bifurcating,  and  adding  to  the  mere  repetition  of  the 
tw^o  former  Exhibits  of  the  Principle  the  new  Aspect  of  the 
Duism  of  Difference  or  Contrast  between  those  two. 

1043.  By  the  same  Principle  of  Abridgment  frequently 
adopted  in  the  works  of  Mature,  as  in  those  of  Man,  the  Adult 
Teeth  are  distributed  as  32— Eight  upon  each  (Half-)  Jaw 
(t.  1036) ;  while  the  Provisional  or  Deciduous  Teeth  (the  Milk 
Teeth)  are  20  in  number, — or  Five  upon  each  (Half-)  Jaw; 
that  is  to  say,  they  are  by  Abridgment  reduced  to  the  same 
number  as  the  ll^ails  of  the  Fingers  and  Toes.  Teeth  and 
Nails  are,  in  one  of  the  Aspects  of  Comparative  or  Tran- 
scendental Anatomy,  ranged  together  as  counterparts  or  com- 
plements of  each  other.  Their  typical  number  is  then  con- 
jointly 64,  reduced  by  the  Provisional  Abridgment  of  the 
Teeth  and  the  Perennial  Abridgment  of  the  Nails  to  40. 
Eight  Teeth  of  the  Normal  Set  are  found  upon  each  Half  Jaw, 
(really  a  distinct  member),  which  is  then  an  Analogue  of 
one  of  the  Limbs  of  the  Trunk.  The  Jaws  are  the  Limbs  of 
the  Head,  a  discovery  which  goes  back  to  the  Founders  of 
Transcendental  Anatomy,  Gcethe  and  Oken.  See  again  upon 
this  subject  the  forthcoming  Monogram  of  my  own,  entitled  : 
*'The  Correspondential  (Intercomparative)  Anatomy  of  the 
Human  Head  and  Trunk." 

1044.  The  Bones  of  the  Body  are  the  Framework  of  the 
Body,  and  are  therefore  peculiarly  the  illustrative  Domain  of 
Form.  The  Spinal  Column  is  the  Grand  Axis  or  Supporting 
Column  of  this  Framework.  This  is,  apart  from  its  Pivots,  the 
Skull  and  Pelvis,  actually  composed,  as  we  have  seen,  (t.  956), 
of  24  Vertebrse,  with  the  Composition,  12  +  12.  The  Eibs  or 
lateral  Processes  are  also  24,  in  two  Groups  of  12  each  ;  each 
Group  with  a  Composition  like  the  Chromatic  Musical  Scale  of  7 


Cn.  VI.J  TYPICAL  DISTEIBUTIOlSr  OF  VEETEBEJ3.  609 

Principal,  (the  Long  Ribs),  and  5  Subordinate,  (tlie  Short 
Ribs),  repeating  the  whole  tones  and  the  semi-tones  of  this 
Musical  Gamut.  (  ) 

1045.  The  Entire  Vertebral  Column  extending  from  the  end 
of  the  Coccyx  to  the  end  of  the  Nose,  is  constituted  actually 
of  40  Vertebrse ;  the  16  additional  ones  being  distributed  to 
the  Coccyx,  Sacrum,  and  Skull,  and  there  so  modified  artis- 
tically, or  blended,  or,  as  it  were,  partially  smelted  into  each 
other,  that  it  requires  the  closest  of  observation  to  disengage 
and  identify  them.  For  the  performance  of  this  labor  the  stu- 
dent is  again  referred  to  the  Monogram  just  alluded  to.  T7iis 
actual  Nurriber  40  is  tJien^  itself,  an  Abridgment  from  the 
PuEE  Ideal  Typical  Plait  of  the  Yeetebeal  Columit  of 
THE  Human  Skeletott,  which  extends  to  the  Grand  Typical 
Number  64,  as  the  full  Complement  of  Ideal  Vertebrce, 

1046.  The  whole  bony  fabric  of  Man  not  only,  but  of  every 
animal,  as  well  as  the  muscles  and  nerves,  and  the  organs  and 
systems,  is  laid  out,  in  rigorous  accordance  with  a  Peimi- 
TivE  Typical  Plait,  derived  from  the  Typical  Sectionizing 
of  the  Globe  Figure,  and  then  from  a  similar  Typical  Sec- 
tlonizing  of  the  Cube.  The  whole  Carpentry  of  every  organ- 
ized body  is  thus  devised  or  self-arranged,  as  we  may  choose 
to  regard  it,  in  orderly  obedience  to  these  Simplest  and  Most 
Primitive  Divisions  of  Form,  Whether  it  is  urged,  there- 
fore, as  the  true  theory  of  this  subject  that  they  are  derived 
from  the  operations  of  Reason  in  the  Mind  of  a  Conscious 
Creator,  or  that  Reason  itself  is  a  mere  Echo  in  the  Mind  of 
Man  from  the  inherent  l^ecessity  and  Universality  of  these 
Primitive  Congruities  of  Form,  it  is,  for  the  purely  Scientific 
result,  wholly  indifferent.  The  two  Tlieories  are  brought  into 
a  complete  reconciliation  upon  the  Scientific  Arena,  from  the 
fact  that,  under  the  operation  of  either  Theory,  the  pheno- 
menal result  is  the  same.  The  conclusion  is  startling,  but : 
May  it  not  prove  the  Higher  Morality  and  Religion  of  the  sub- 
ject also,  that  the  Wrong  or  the  Sin  is  not  in  holding  either  of 


610  THEISM  AND  ATHEISM.  [Ch.  VL 

these  most  opposite  poles  of  doctrine  as  Theory  or  Beliefs  hut 
in  the  Spirit  of  Anathema,  which  denounces  or  condemns  tlie 
individual  who,  from  organization  or  state  of  development, 
finds  in  the  opposite  Theory,  the  highest  mental  satisfaction  or 
rest  %  May  it  not  also  prove  that  the  Compoundest  Trinismal 
Truth  is  of  a  Largeness  never,  as  it  were,  heretofore  surmised, 
and  that  even  the  extremes  of  Theism  and  Atheism  are  yet  to 
he  spanned  within  the  Arch  of  the  Absolute  Theology,  as 
^N'ecessary  Aspects  of  a  Doctrine  too  broad  and  too  uni-variant 
in  Nature  for  any  single  statement— a  Doctrine  which  em- 
braces Contraries  as  the  Constituents  of  its  Integralism  ;  as, 
between  the  opposite  Poles  of  the  Earih,  the  Earth  itself  is 
constituted  and  contained  ? 

1047.  So,  in  the  Mathematics,  the  Zero  is  as  necessary  as  the 
Positive  Numbers,  and  while  it  is  negative  and  adverse,  and 
primitive  of  Positive  Values,  in  one  set  of  relations,  it  is  not 
only  essential  even  then,  but  the  relations  being  changed,  it 
becomes  augmentative  of  Positive  Values  in  a  proportionate 
degree.  We  should  soon  discover  our  folly  if  we  divided  our- 
selves into  sects  devoted  to  the  exclusive  defence  of  the  num- 
ber One,  of  the  Number  Two,  of  the  Number  Three,  and  of 
Zero,  respectively.  Yet,  Is  not  this  precisely  what  the  world 
has  been  doing,  substituting  for  the  numbers  themselves  the 
Spirit  of  those  numbers,  or  the  Principles  of  Being,  for  which 
those  numbers  stand  representative  ;  and  have  not  ages  of 
ages  of  bloodshed  and  dissension  been  the  price  at  which  we 
have  indulged  in  those  puerile  differences  % 

1048.  Still  the  dissensions  of  mankind  have  been  in  turn 
fitting  and  appropriate  as  the  rude  means  of  development  for 
the  period  to  which  they  have  belonged,  which  was  the  In- 
coherence of  the  Incipiency  of  Humanity.  Perhaps  that 
chaotic  stage  has  for  its  numerical  Analogue  that  Indeteiminate 
Numeration,  rather,  which  precedes,  as  it  were,  the  orderly 
and  seriated  distribution  of  numbers  (t.  217).  In  that  early 
age  of  disharmony  and  incoherence  through  the  partial  under- 


Ch.  VI.]  IJS^ITIAL,    MIDDLE,    AND  FIiS'AL.  611 

standing  of  Truths,  the  highest  and  the  holiest  sentiments  of 
Mankind  have  been  evoked,  enlisted,  and  trained  for  their 
ulterior  destination,  in  the  defence  of  the  particular  phase  of 
truth  which  was  perceived  by  the  individual  mind,  or  around 
which  a  special  sect  could  be  rallied.  The  love  of  truth  did 
not,  in  those  days,  come  to  bring  peace  upon  earth,  but  a 
sword,  while  yet  by  a  sublime  paradox  he  who  bore  it  in  his 
heart  pre-eminently  could  with  propriety  be  denominated  the 
Prince  of  Peace.  The  grand  reconciliation  of  all  differences 
without  the  destruction  of  the  differences  themselves,  in  an 
infinite,  practical  Uni-variety  of  Co-operation  between  Same- 
ness and  Differences  in  all  Spheres, — as  the  different  members 
of  the  Body  concur  in  the  formation  of  the  Body, — can  only 
come  through  Science^  and  then  only  through  tliat  Science 
which  is  Universal,  or  the  systematic  understanding  of  all 
the  simple  Principles  of  Being,  and  of  the  Laws  of  their  com- 
plex relationship  to  each  other. 

1049.  From  the  Typical  Plans  or  Type  Foems,  from 
wMcli  Nature  takes  up  Tier  line  of  operations^  and  wliich  Ue^ 
as  it  were^  back  of  Creation  itself,  the  Concreted  or  Blah- 
orated  Body  of  Nature,  the  Creation  as  such,  is  gradually 
wrought  out  hy  a  loonderful  succession  of  Artistic  Modifi- 
cations. 

1050.  Nature  proceeds  precisely  as  the  Carpenter,  or  the 
Dress-Maker,  or  other  Artisan,  who  first  cuts  out  his  or  her 
work  by  a  regular  type,  sample,  measure,  model,  or  pattern, 
and  then  elaborates,  modifies,  and  completes,  by  paring  or 
trimming,  by  piecing  out  occasionally,  and  by  crimping  and 
convolving  in  a  thousand  ways,  to  fit  their  work  for  its  ulti- 
mate uses.  To  rediscover  the  Primitive  Patterns  from  among 
these  Infinite  Heaps  of  Complexity  is  the  Supreme  Triumph 
of  Scientific  Research. 

1051.  Type  Forms  are  of  three  kinds :  Initial,  Middle  or 
Medial,  and  Final.  Final  Type  Forms  are  Teleological. 
They  are  the  Artistic  Ideals — ^that  which  the  producer  is  aim- 


612  SKEWISM   OE  SCALENISM.  [Ch.  VL 

ing  to  secure  as  the  ultimate  effect  and  perfection  of  Ms  lalbor 
and  art.  Initial  Type  Forms  are  the  Primitive  Outlay  of 
the  Pattern,  in  accordance  with  which  the  labor  is  to  proceed ; 
or  rather  that  by  which  it  is  to  be  ideally  guided.  These  are 
what  have  been  denominated  Archetypes.  Medial  Type 
Forms  are  certain  Standard  and  Measuring  Forms  attained 
to  midway  between  the  Primitive  Outlay  and  the  ultimate 
realization  of  the  ideal  perfection. 

1052.  Natural  Development  corresponds  with  an  Actual  Pro- 
cess of  Elaboration,  with  the  doing  of  the  work,  as  the  build- 
ing of  an  edifice,  for  example  ;  the  labor  of  the  Builder  as  dis- 
tinguished from  that  of  the  Architect  or  Planner.  This  does 
not  accord  with  any  of  the  Type  Forms,  but  is  a  ISTaturismal 
and  irregular  procedure,  sui  generis.  It  proceeds  normally 
and  ordinarily  at  an  inclination  or  slant,  or  diagonally  related 
to  the  Primitive  Type  Plans.  The  bricklayer,  for  instance, 
does  not  begin  to  build  by  laying  a  tier  of  brick  all  along  the 
foundation,  but,  on  the  contrary,  he  selects  a  corner,  and 
builds  up  upon  it  to  a  considerable  distance,  slanting  down  his 
work,  at  the  two  sides  towards  the  base.  This  sJcewed  or 
Mased^  or  oblique  or  inclined  Variety  of  Movement  or  Opera- 
tion is  characteristic  of  the  Naturismus  of  the  Conor etismus^ 
and  hence  of  the  Observational  facts  of  Existence  throughout 
the  Universe  of  Being,  traversing^  and  contrasting  witJi,  the 
regularity  of  the  Typical  Plans^  which  are  the  Scientismus, 
the  Abstractismus,  or  the  Ideal  Principles  of  Being.  This 
Principle  is  formulized  as  : 

The  Skewism  or  Scaleistism  of  the  Naturismus. 

1053.  It  is  in  this  Naturismal  and  Inclined,  and  as  it  were, 
Irregular  Actual  Development  of  Being  that  the  ordinary  Na- 
turalists are  making  their  observations.  The  Type  Forms,  as 
aside  from  and  back  of  these,  and  as  adduced  from  the  neces- 
sary Laws  of  Form,  and  yet  presiding  over  the  natural  devel- 
opment itself,  as  the  Plans  of  the  Architect  preside  over  the 


Ch.  VI.]  DOCTEI]S"E  OF  TYPE-FOEMS.  613 

operations  of  the  Builder,  constitute  the  Department  of  Tran- 
scendental Natural  Science,  as  of  Transcendental  Anatomy, 
for  instance.  It  is  to  this,  as  the  higher  Department  of  Na- 
tural Science,  tliat  the  Morphology  of  Universology  opens  a 
"broad  passage-way  to  the  Scientific  World,  c.  1-4. 

1054.  This  Subject  of  Type-Forms  or  Primitive  Ideal  Pat- 
terns of  Being  is  immensely  fruitful  of  future  results  in  all  the 
Sciences.  In  an  important  sense,  it  is  with  this  Discovery 
only,  that  Science,  properly  so  called,  actually  begins, — ^that 
is  to  say,  that  it  begins  to  be  constituted  in  an  orderly  way, 
from  a  priori  Principles  to  Determinate  Ends,— as  God  and 
Nature  have  proceeded  in  the  elaboration  of  their  work.  It 
is  one  of  the  many  subjects,  however,  which  can  be  barely 
sketched  in  this  Basic  Outline  of  Universology.  I  have  other- 
where, in  manuscripts  and  in  my  own  unwritten  reflections, 
traced  out  the  method  far  enough  in  its  expansion  towards  the 
infinity  of  particulars,  to  furnish,  if  detailed  confirmations 


Commentary,  t,  1053,  1.  The  following  statement  of  the  Darwinian  or 
Natural  Development  Theory  is  extracted  from  an  article  on  that  subject  in  the 
Atlantic  Monthly  for  October,  1866 : 

"  The  Darwinian  theory  is  erected  on  the  primary  foundation  of  a  Katural 
Law,  acting  through  all  time, — a  persistent  force  which  is  applied  to  all  crea- 
tion, immutable,  unceasing,  eternal ;  which  determined  the  revolutions  of  the 
igneous  vapor,  out  of  which  worlds  were  first  evolved ;  which  determines  now 
the  color  and  shape  of  a  rose-bud,  the  fall  of  the  summer  leaves,  the  course  of  a 
rippling  brook,  the  sparkle  of  a  diamond ;  which  gives  light  to  the  sun,  and 
beauty  to  the  woman's  eye.  It  rejects  utterly  the  idea  of  special  creation,  and 
maintains  that  the  globe,  as  it  exists  to-day  with  all  its  myriad  inhabitants,  is 
only  one  phase  of  that  primeval  vapor  -which  by  the  force  of  that  law  has 
reached  its  present  state.  As  a  little  microscopic  egg  becomes  in  time  a  full- 
grown,  living,  breathing,  loving  animal  by  the  operation  of  natural  laws  which 
we  term  growth^  so  has  the  Universe,  with  its  denizens,  become  what  it  is  by  the 
workings  of  Natural  Law." 

3.  The  author  of  the  "  Vestiges  of  the  Natural  History  of  Creation  "  sums 
up  the  hypothesis  which  he  seeks  to  sustain  thus  : 

"  I  suggest,  then,  as  an  hypothesis  already  countenanced  by  much  that  is 
ascertained,  and  likely  to  be  further  sanctioned  by  much  that  remains  to  be 
known,  that  the  first  step  was  an  advance^  under  favor  of  'peculiar  circumstances^ 


614  TYPICAL  PLAK   OF  VEKTEERAL  COLUMjS-.  [Ch.  VI. 

were  necessary,  the  most  overwlielming  convincement  of  its 
universal  validity.  It  will  be  the  labor,  not  only  of  my  own 
future,  but  of  the  whole  Scientific  and  Practical  World, 
through  future  ages,  to  trace  out  and  apply  the  doctrine  in  its 
limitless  minutise  of  detail.  The  Law  is  one  and  uniform  in  its 
operation,  but  the  modes  of  its  outworking  and  manifestations 
are  infinite.  We  have,  in  fine,  before  us,  for  elaboration,  a  new 
Abstract  and  Exact  Science ;  a  new  Mathematics  or  a  new 
Logic,  the  counterpart  and  equivalent  of  the  Mathematics  and 
the  Logic  of  the  Past.  Such  is  the  Science  of  Analogic,  now 
undergoing  development. 

1055.  As  the  Typical  Plan  of  the  Distribution  of  the  Main 
Column  of  the  Human  Skeleton  distributes  it  into  64  Ideal 
VertebrsB,  which  number  is  the  Second  Power  of  the  Typical 
Eight,  so  the  entire  number  of  bones  in  the  actual  constitution 
of  a  Compound  Individual,  including  a  man  and  a  woman,  or 
one  of  each  sex,  is  512,  which  is  the  Third  Power  or  Cube  of 


from  the  simplest  forms  of  'being  to  the  next  more  complicated^  and  this  through  the 
m^ilium  of  the  ordinary  process  of  generation. 

3.  "  That  the  simplest  and  most  primitive  type,  under  a  law  to  which  that  of 
like  production  is  subordinate^  gave  birth  to  the  type  next  above  it ;  that  this  again 
produced  the  next  higher^  and  so  on  to  the  very  highest^  tlie  stages  of  advance 
being  in  all  cases  very  small ;  namely,  from  one  species  to  another  ;  so  that  the 
phenomenon  has  always  been  of  a  simple  and  modest  character." 

4.  All  of  the  above  statement  relates  still  to  Actual  Processes  of  Katural 
Development.  The  term  Type^  as  used  in  this  sense,  has  a  quite  different  mean- 
ing still  from  that  which  is  assigned  to  the  term  Type-Forra,  throughout  the 
present  work.  It  signifies  merely  that  which  is  Central  and  Modelic  in  any 
range  of  Development,  as  the  Fact  revealed  by  Observation^  and  as  a  part,  there- 
fore, of  the  merely  Observational  or  Naturismal  Sciences  of  the  subject;  whereas 
by  Type-Form  is  meant  a  Necessary  and  Inherent  Truth  of  Geometry 
AND  Logic  governing  and  controlling  the  Natural  Development.,  lying  bach  of  it,  and 
existing  in  the  Nature  of  Thought  it$elf  and  Thence  or  secondarily  in  the  Nature 
of  Things.  It  is  therefore  a  part  of  the  Exact  Science  of  Being  itself.  Natural 
Law  in  the  mouth  of  the  Naturalist,  means,  therefore,  something  far  lower  in 
rans-e,  no  matter  what  degree  of  Expansion  may  be  given  to  it,  than  Law  and 
Type-Forms  in  the  Transcendental  sense  of  those  terms.  It  is  of  the  utmost 
importance  that  these  two  conceptions  be  first  clearly  explicated  and  then 
reconciled. 


Ch.  vi]  numbee  of  the  bones.  615 

Eight.  This  embracing  of  the  two  Sexes  in  one  Typical  Ar- 
rangement or  Primitive  Framework  again  reminds  us  of 
Plato's  averment  that  the  Man  and  the  Woman  were  originally 
hemispheres  of  the  same  Sphere  (t.  322).  The  number  of 
bones  within  the  single  individual  may,  it  is  true,  be  reckoned 
somewhat  variously,  and  Anatomists  have  never  been  able  to 
agree  entirely  upon  their  numerical  classification.  By  the 
following  arrangement  there  are  precisely  200  proper  bones, 
which,  with  the  addition  of  56  teeth,  deciduous  and  permanent, 
complete  the  required  census  of  256,  the  half  of  512. 

Scapula  and  Clavicle    ....  2 

Arm 3 

Carpus 8 

Metacarpus 5 

Phalanges 14 

32 
2  for  the  two  sides. 

Upper  Extremities 64 

Lower        do 62 

Os  Hyoides,  Sternum,  and  Ribs    .        .        .  26 

Vertebral  Column  with  Sacrum  and  Coccyx  26 

Bones  of  the  Face 14 

Bones  of  the  Skull        .....  8 

200 
Deciduous  or  Milk  Teeth  (sometimes) .        .     24  (ordinarily  20). 
Permanent  Teeth 32 

256 

1056.  The  trivial  unattached  bones,  the  Ossicula  Auditus, 
and  the  Sessamoids,  are,  indeed,  omitted  from  this  count.  I 
take  them  to  be  the  Representations,  in  the  Scheme,  of  a  for- 
eign Element  wrought  in,  by  Artistic  Modification.  The  more 
extended  theory  of  the  Subject  must  be  omitted  here.  So  also 
the  Milk  Teeth  are  reckoned  as  one  more  upon  each  Half  Jaw 
than  the  usual  number,  by  Analogy  with  the  tendency  of  the 
Hand  to  yield  Six  Extremities  in  the  place  of  Five.    In  fine, 


616  UNIFICATION   OF  THOUGHT  AND  LIFE.  [Cir.  VI 

these  are  Final  or  Teleogical,  tlie  Third  Class  (t.  1051)  of,  Type 
Forms,  and  these  result  always  from  a  struggle  between  the 
Eigorous  Exactness  of  Archetypes  and  the  Counteracting 
Freedom  of  Naturism.  It  is  Archetypes  only  which  belong 
within  the  Exact  Science  of  the  subject.  It  is  for  this  reason 
that  Anatomists  have  never  been  able  to  agree  on  the  Osteolog- 
ical  Classification,  and  that  even  here  some  ambiguity  remains. 

1057.  Other  methods  of  carrying  out  the  reckoning  of  the 
Bones  of  the  Human  Body  reveal  other  and  various  Analogies 
with  IN'umber  and  Form  which  are  far  too  extensive,  and 
many  of  them  too  obscure  for  an  elementary  treatise.  The 
distribution  of  the  Bony  Framework  of  each  Vertebrate  Ani- 
mal, and  of  the  Rings  and  Plates  of  Inferior  Animals,  is  an 
Analogical  Hieroglyph  of  the  character  and  uses,  or,  so  to 
speak,  of  the  meaning  of  the  animal.  The  same  principle 
extends,  with  infinite  variation,  to  all  the  other  parts  of  the 
Body,  and  to  the  Vegetable  and  Mineral  Kingdoms  as  well. 
The  Fashion  of  each  Leaf  is  a  sermon  on  Morals^  on  Poli- 
tics^ on  Religion.  The  Polarity  and  Cleavage  of  each  Crystal 
is  a  demonstration  in  each  of  the  Sciences.  A  discovery  in 
any  Department  of  Human  Thought  will,  from  the  time  when 
JJniversology  is  familiarly  understood,  fash  instantly 
round  the  whole  circle,  and  he  a  discovery,  equally,  in  every 
Scientific  Domain;  and  such  Unification  of  the  Knowledges 
will  he  the  precurser  of  the  True  or  Composite  Unification 
OF  THE  Sentiments  and  Conduct  of  Mankind,  (t.  1057). 

1058.  We  have  now  completed  this  review  of  the  distribu- 
tion of  the  Globe  and  the  Cube  as  the  Morphic  Measurers  of 
the  Universe,  in  that  lower  order  of  measurement  which  we 
call  Cosmical.  A  word  only  can  be  given  here  to  the  Egg,  as 
Typical  in  the  Art  Department  of  Cosmical  Nature,  resulting 
as  it  does,  ideally  from  the  Combination  of  the  Globe  and  the 
Cube  (t.  784). 

1059.  The  Germ  within  the  Egg  combines  and  repeats  the 
Kound    Point  and  the    Straightened    Point,   the  Minim  of 


Ch.  VI.]  BUD,    POINT  ;   LEAF,    SUEFACE,    ETC.  617 

Globosity  and  Culbosity,  as  tlie  Egg  itself  combines  and  re- 
peats the  Grlobe  and  the  Cube. 

1060.  The  Germ  is  the  Type  of  Intuitive  Genius.  The 
Germination  Point  of  Genius  is  the  vital  and  generative  Prin- 
ciple of  Art.  "The  Poet  is  born,  not  made."  The  term  Gen- 
ius is  etymologically  from  the  same  root  as  genesis  or  birth. 

1061.  The  Chalaza  or  twisted  cord  which  connects  the  yolk 
with  the  apex  of  the  shell  is  spiral^  or  blends  the  principle  of 
the  Straight  Line  with  that  of  the  Curve,  and  is  typical  of  in- 
spiration^  as  that  w^hich  is  co-operative  with,  and  which  sus- 
tains, the  genius  of  the  artist. 

1062.  The  Membranes  enclosing  the  substance  of  the  Egg, 
and  hiding,  as  it  were,  the  secret  processes  of  Nature,  partially 
round  and  partially  elongate,  repeat  the  corresponding  types 
of  Surface,  and  correspond  with  the  Yelling  or  Obscurity  of 
the  Processes  of  Art,  as,  for  instance,  the  Machinery  of  a  The- 
atrical Performance  is  concealed  by  the  Curtain  of  the  Stage. 

1063.  The  Substance  of  the  Egg,  and  its  Outline,  (Substance 
and  Form),  correspond  with  Solidity,  (the  Globe  and  Cube 
blended),  and  with  Fabric  or  Construction,  as  Grand  Art.  The 
Egg  is,  in  this  sense,  the  Mass  or  Bale  of  Materials,  which  is 
about  to  be  differentiated  into  the  Yertebrated  Structure  of  the 
future  Animal. 

1064.  These  considerations  recur  more  obviously  in  the  Y^gQ- 
table  or  Tree.  The  Bud,  (button,  flower,  seed),  repeats  the 
Point  and  the  Germ.  The  Tendril  repeats  the  Spiral  line. 
The  Leaf  repeats  the  Surface  ;  and  the  Stem  or  Wood  repeats 
Solidity.  The  Tree  is  the  especial  Type  of  these  differentiated 
elements  of  Limitation.  We  pass  now  to  a  re-statement  of 
Anthropic,  in  its  connection  with  Cosmical,  Form. 

1065.  More  comprehensively,  and  back  of  this  detail,  the 
Mineral  Kingdom,  as  a  whole,  is  the  Concrete  Type,  Symbol, 
or  Hieroglyph,  of  Abstract '^v^^ta.-ec^, — Massive,  Rotund,  In- 
organic, (with  a  Subdominant  Element  of  Crystalline  Rectism) ; 
the  Yegetable  Kingdom  is  the  corresponding  Representation 

47 


618'  MIITERAL,    VEGETABLE,   ANIMAL.  [Ch.  VL 

of  Abstract  Form,  or  Pure  Limitation,  (with  a  Snbdominance 
of  Rotundism  in  the  circumference  of  Stalk  and  Limbs).  The 
Tree  is  nothing  else  but  a  Concrete  Presentation  of  Point, 
Line,  Surface,  and  Solid, — distributed  in  Typical  Branchiness, 
or  Complex  Linear  Outline,  against  the  Background  of  the  Sky. 
Finally,  the  Animal  Kingdom  is  the  Similar  Embodiment  of 
Movement,  as  also  of  the  Compromise,  Reconciliation,  and 
Harmony,  of  Substance  and  Form.  The  Mere  Animal 
repeats  Substance  in  Preponderance,  and  Man  ifhe  Race) 
repeats  Form,  (Idea\  or  the  Ideal  Perfection,  Within 
Humanity,  Man,  Male,  repeats  Form,  hence  Man  {the  Race) 
and  the  Tree,  {"-the  Cedar  of  Lebanon^''),  and  Woman  re- 
repeat  Substance,  and  Mineral^  and  Cosmical  World. 

1066.  The  Cosmical  Type  of  Form  (Globe,  Cube,  Egg)  has 
relation  in  preponderance  to  Philosophy,  which  goes  back  to 
Generals  and  Universals,  and  is,  in  the  minor  sense  only, 
practical.  It  is  the  Earthy  Substance,  the  Non-Explicated 
Ground  of  Knowledge. 

1067.  The  Antliropic  Type  of  Form,  Man, — ^the  Anatomized 
Body  and  the  Family  Group, — ^has  relation,  on  the  contrary,  in 
preponderance  to  Echosophy,  since  the  Positive  Sciences  ally 
themselves  with  Speciality,  and  the  wants  of  Man,  and  therefore 
with  Anthropology.  It  divides,  like  the  Tree,  into  Branches, 
which  are  the  Special  Sciences. 

1068.  Finally,  Nuptial  Form  relates  to  the  Union  of  Sub- 
stance and  Form  in  the  Harmony  of  Movement ;  of  Mineral 
and  Vegetable  in  the  Production  of  the  Animal ;  of  World  and 
Man  in  the  production  of  the  Universe,  and,  it  may  be  added, 
of  Something  and  Nothing  in  the  production  of  Being  itself. 
Man  has  been  at  first  represented  (Dia.  No.  1,  t.  5)  as  symbol- 
ically standing  upon,  and  treading  beneath  him,  the  Eaiih  or 
World  as  a  Footstool.  Subsequently,  (t.  994),  and  here  again 
now,  Man  is  represented  as  the  Husband  (or  as  we  say  in- 
stinctively the  Husbandman)  of  the  Earth,  entering  into  Nup- 
tial relations  with  her,  mastering,  and  impregnating,  and  enjoy- 


Ch.  VI.]  FEACTIONS  Al^D  INTEGERS.  619 

ing  her  as  his  bride.  Science  is  challenged  to  the  removal  of 
this  seeming  contradiction  of  Analogies,  and  responds  to  the 
challenge  by  adverting  to  the  fact  that  the  Cock,  the  typical 
Animal  of  Gallantry  and  Sexual  ralationsliip,  combines  these 
two  methods  in  the  triumph  of  his  love.  It  is  in  the  profound 
study  of  the  Amative  Methods  of  all  the  Animal  World,  and 
of  the  Vegetable  World  below  it,  that  the  Central  Arcana 
(Secrets)  of  Science  and  Human  Happiness  wiU  have  ultimately 
to  be  sought. 

1069.  If  we  recur  to  Numbers,  the  fact  will  be  recalled  that 
we  have  certain  General  Indeterminate  Distributions  of  Num- 
ber before  we  arrive  at  their  specific  Distributions  into  Numera- 
tion and  Summation.  We  have,  for  example.  Indeterminate 
Numbers  properly  so  called,  as  One,  Many,  AU,  before  we 
arrive  at  Determinate  Numbers,  as  1,  2,  3.  We  have  then 
Round  Numbers  which  have  a  relation  to  Round  Form ; 
namely.  Numbers  proximately  exact,  but  not  squared  by  any 
precise  count  or  calculation.  We  have  Values  and  Func- 
tions (Arithmetic  and  Algebra).  We  have  Pure  Mathematics 
and  Applied  ;  Direct  Processes  and  Inverse,  etc. 

1070.  The  Single  Integer  or  Unit,  the  Number  One,  (1),  is  at 
the  same  time  the  lowest  and  inmost  converging  Apex  of  the 
whole  Series  of  Cardinal  Integers  or  Whole  Numbers.  It  is, 
as  it  were,  the  Single  Primitive  Cell  or  Least  Atom  of  Number 
relatively  to  an  infinite  accumulation  of  other  Cells  or  Atoms 
— ^the  Groups  of  Integral  Units  above  it  in  the  Series.  It  is 
the  Analogue  of  the  Physiological  Primitive  CeU  (t   203). 

1071.  This  Primitive  Single  Unit  is,  however,  at  the  same 
time,  a  Total  Universe  of  Number  in  itself  alone,  relatively  to 
the  Fractional  Parts  and  Infinitesimals  which  are  contained  in 
it,  and  which  are  just  as  numerous  on  to  Infinity,  farther  in- 
ward and  downward,  as  the  Numerousness  of  the  Integral 
Units,  above  and  outward,  on  to  Infinity  in  the  opposite  direc- 
tion. This  Internal  Infinitely  Ilinute  World  of  Number 
within  the  Bowels  of  each  Single  Unit,  and  so  aggregately^ 


620  UNIT,  head;   SEEIES,  TEUNK.  [Ch. vi. 

WITHIN  THE  Inteeioes  OF  ALL  NuMBEE,  IS  tlw  Analogue  of 
the  Real  or  Concrete  Spiritual  World,  Situated  Inteenally 
TO  each  Peimitive  Cell  and  Atom  of  the  Outee  Ma- 
tebial  Woeld,  and  so  collectively,  in  a  quasi-incompre- 
Jiensihle  sense,  within  the  Outer  Material  World  itself.  This 
is  an  Arcanum  too  subtle,  and  opening  into  a  field  of  scientific 
speculation  too  extended,  for  the  present  occasion.  The  simple 
statement  must  for  the  present  suffice. 

1072.  The  Single  Unit — the  Number  One  (1) — is  therefore  a 
Hinge  or  Turning  Point,  between  two  Orders  of  Demlopment, 
the  one  Objective  and  Gross,  the  other  Subjective  and  Fine, 
and  each  ending  upon  Infinity ;  with  a  suggestion,  ulti- 
mately, still,  of  the  CoNVEETiBLE  IDENTITY,  in  somc  mys- 
terious way,  of  the  Infinity  of  Greatness  and  of  the  Infinity 
of  Minuteness. 

1073.  In  order  the  hotter  to  conceive  the  Interior  Develop- 
ment of  the  Unit,  (the  Fractionizing  of  itself),  it  will  prove 
convenient  to  withdraw  this  Central  or  Hinge  Unit  partially 
from  its  connection  with  the  Mass  of  Integers  to  which  it  is 
related,  without,  however,  entirely  severing  the  connection, 
and  to  magnify  it  in  Thought,  after  it  is  so  withdrawn  from  its 
position  in  the  Series. 

1074.  It  will  be  still  further  convenient,  then,  to  invert  the 
whole  order  or  series,  so  as  to  bring  this  extracted  and  magni- 
fied Central  Unit  forward  and  at  the  top.  The  old  Series  of 
Integers  will  then  fall  backward  and  below,  as  a  Train  or 
Trail  or  Trunk,  while  it,  with  its  interior  distribution  of  Frac- 
tions and  Infinitesimals,  corresponding  inversely  to  the  ex- 
terior distribution  or  Train  of  Integers,  or  Whole  JS'umbers, 
becomes  the  Head  of  the  Train. 

1075.  The  Single  Unit  is  then  a  Head,  and  the  remainder  of 
the  Series  a  Trunk,  in  rude  imitation  of  the  Human  Body. 
But  the  immediate  Analogy  here  is,  not  with  the  human  body 
as  such,  but  with  a  train  or  troop  of  men,  as  an  Army,  for 
instance,  with  its  General  or  Chief  as  its  Head, 


Ch.  VI  ] 


THE  INDIVIDUAL  AND   THE  SEEIES. 


C31 


1076.  The  Analogy  for  the  Human  Body  as  such  is  wrought 
out  of  the  Single  Unit  alone,  as  follows :  An  Infinitesimal 
or  Least  Fraction  in,  so  to  speak,  a  First  Order  of  Infinity,  is 
taken  now  as  representative  of  the  Primitive  Unit,  the  previous 
Primitive  Unit  being  then  assigned  to  the  representation  of  the 
whole  body  of  numbers,  taking  the  place,  in  other  words,  of 
the  Train  or  Trail  or  Troop  represented  by  the  Sequential 
Series  attached  to  the  first  Primitive  Unit  when  it  was  regarded 
as  Head.  The  new  Primitive  Unit  is  then  a  Centre  or  Core  of 
the  former  one,  and  when  abstracted  or  pushed  out  of  it  with- 
out entkely  destroying  the  connection,  it  becomes  a  Head  to 
it,  which  is  now  a  Trunk  reproducing,  in  determinate  Single- 
ness of  Form,  a  Human  Figure,  Head-and-Trunk-like.     This 


Diagram.     No.       81 


Fig.  1. 

TROOP  OR  SERIES. 


Fig.  2. 

INDIVIDUAL. 


repeats  the  General  and  his  Army,  or  the  Object  and  its  Train, 
whatsoever  it  be,  as  Head  and  Trunk.  The  above  Diagram 
illustrates  these  two  varieties  of  Anthropic  or  Head-and-Trunk 
Form. 


622  CEPHALIZATIOIT.  [Ch.  VI. 

1077.  I^ature  lias  developed  tlie  Head  by  pusMng  it  out,  so 
to  speak,  from  the  interior  of  the  Trunk.  It  is  an  Analogue, 
as  we  have  seen,  of  the  Foetus,  and  is  almost  literally  a  son  or 
child  of  the  Body.  The  effort  of  all  animated  Nature  is  to- 
wards Cephalization^  which  begins  far  down  and  very  imper- 
fectly, and  ends  at  the  height  of  development  with  the  Brow 
of  Jove.  a.  1. 

1078.  The  primitive  position  of  the  Head  ideally  conceived 
of  is  indicated  in  Figure  2  "by  the  small  dotted  circle  ;  but 
this  in  turn  is  an  enlargement  of  the  central  Point  which  is  our 
infinitesimal  Unit.  The  enlargement  of  this  Dot  or  Point 
should  be  conceived  of  as  taking  place  interiorly  somewhat  as 
the  rays  of  light  which  enter  at  the  pupil  of  the  eye,  decussate 
as  they  enter,  and  then  expand  within  the  chamber  of  the  eye. 
An  increased  subdivision  or  assignment  of  parts,  to  that  which 
by  the  previous  theory  is  already  infinitely  small,  can  only  occur 
in  this  way.  This  Subject  is,  however,  exceedingly  intricate, 
and  I  hardly  hope  to  render  it  tolerably  intelligible  by  this 
mere  allusion,  while  yet  no  more  space  can  be  afforded  to  it 
here.  It  must  suffice  to  add  that  the  fibrous  and  gray  matter 
of  the  brain  is  the  Analogue  of  these  infinitesimal  Subdivisions 
of  the  Unit  already  assumed  as  infinitely  small,  and  that  we 
open  up  here  the  obscure  avenue  to  the  deeper  philosophy  of 
Spiritual  Phenomena,  the  infinitesimal  Dynamics  of  Homoeo- 
pathy, (the  Principle  of  Potentializing  by  Infinite  Differentia- 
tion), and  finally,  of  Phrenology,  at  the  point  at  which,  as 
previously  noted,  it  needs  defence  from  the  grosser  physiolog- 
ical criticism  (t   622). 

1079.  It  is  the  Sectoiizing  of  the  infinitesimal  circle  at  the 
centre  by  the  converging  rays  from  the  periphery  of  the  larger 
circle  entering  into  this  Womb  of  Infinity  and  crossing  each 


Annofatlon,  t,  1077, 1  Professor  principle  in  Science,  and  to  him  is  due, 
Dana,  of  Yale  College,  has  connected  his  I  believe,  the  introduction  of  the  term 
name  with  the    establishment  of  this    Cephalization. 


Ch.  VI.]  ABSOLUTE  AND  EELATIVE  FOEM.  623 

otlier  as  they  enter,  wMch  furnisties  the  Type  of  the  Nerve 
Fibres  of  the  Brain,  and  which  accounts  also  for  their  decussa- 
tion or  crossing  at  the  Neck,  as  they  return  from  the  Brain  to 
act  again  upon  the  outer  mass  of  the  Body. 

1080.  It  is,  on  the  contrary,  the  Segmentation  of  the  larger 
circle  representing  the  Body  itself,  and  especially  in  its  primi- 
tive Stage  or  quartering^  which  is  representative  of  ordinary 
fractions  short  of  infinitesimals.  These  two  are  then  the  Types 
respectively  of  Psychology  or  Subjective  Mind-Science  related 
to  the  Brain  and  Nerve,  and  Physiology  including  Anatomy, 
the  Subjective  Body-Science  related  to  the  Flesh  and  Bone. 
We  are  thus  carried  back  to  the  Symbolic  Significance  of 
Figure  2,  in  the  Diagram  of  the  Anthropic  Type-Forms 
(No,  73,  t.  965). 

1081.  Figure  3  of  the  same  Diagram  is  then  representative 
of  Sociology,  and  Figure  1  of  Monanthropology,  including 
Phrenology,  as  previously  shown. 

1082.  The  origin  of  the  Nuptial  Type-Forms,  as  the  blend- 
ing of  the  Ovarian  and  Anthropic  Types  of  Form,  is  sufficiently 
obvious,  and  need  not  further  detain  us. 

1083.  We  pass  now  from  the  consideration  of  Form  Proper, 
up  to  the  consideration  of  Dieectiois',  which  is  a  higher  depart- 
ment of  the  Domain  of  Limitation,  or  of  Form  in  the  larger 
and  inclusive  sense  ;  for  which,  however,  we  have  now  so 
much  preparation  that  it  need  not  detain  us  long  here ;  al- 
though in  a  subsequent  work  it  will  assume  a  paramount 
importance. 

1084.  Form  Proper,  or  Figure,  is  Absolute  Form,  or  such  as 
concerns  the  Self -Constitution  of  the  Individual  Object  by 
lines  and  surfaces  interposed  between  the  points  of  Position, 
Distance,  and  Situation,  involved  in  its  constitution. 

1085.  Direction  is,  on  the  contrary,  Relative  Form,  or  that 
Inter-relational  Figure  described  by  the  lengthwise  extension 
of  the  Lines,  which  connect  object  with  object,  or  the  object 
with  the  different  fixed  Points  of  its  medium  or  surroundings. 


HOEIZONTALITY,    PEKPEIS^DICULAEITT  [Cn.  VI. 

1086.  Morphic  Composition,  the  Special  Domain  of  tiie 
artist  in  respect  to  Form,  is  then  the  Composity,  Union,  or 
Interblending  of  Form,  (as  of  Figure),  and  Dii-ection. 

1087.  In  other  words,  Form  (Flgurate)  is  the  Unismal, 
Direction  the  Duismal,  and  Morphic  Composition  the  Trinis- 
mal  Department  of  the  Grand  Domain  of  Form,  as  the  Total 
Antithesis  of  Substance  in  the  Constitution  of  Being. 

1088.  Figurate  Form  involves  in  preponderance  the  Side- 
wise  or  True  Limitative  Function  of  the  Line,  and  this  again 
corresponds  with  a  Lateral  Horizontality  of  Direction,  as  when 
we  stand  opposite  a  barrier  or  any  Base  Line,  and  look  over 
or  across  it.  Direction  involves,  in  preponderance,  the  Length- 
wise or  Connective  Function  of  the  Line,  which  corresponds 
with  the  Height  or  Up-rising  Distance  of  Perspective,  and 
thence  with  Perpendicularity  of  Direction.  Composition,  or 
the  Interblending  of  these  two,  hence,  coincides  with,  and 
demands,  the  Triangle  as  its  Type  of  Form, — a  postulate  of 
Art  which  is  known  to  every  Artist.  Triangular  Figure  is 
derived  from  the  Horizontal  and  Perpendicular  with  the  addi- 
tion of  the  Hypothenuse,  which  is  the  Line  of  Inclination  or 
Compromise,  and  hence  of  Graceful  or  Artistic  Concession. 
The  Horizontal  or  Basic  and  Governing  Line  is  Scientismal. 
The  Perpendicular  or  Existential  Line  is  Naturismal ;  The  In- 
clined or  Concessive  Line  is  Artismal.  This  last  is  also  a  Sur- 
face Kepresentative  of  the  Protensive  or  Forth-Stretching  Line, 
(the  Fore-and-Aft  Horizontal),  which  would,  in  itself,  arise 
perpendicularly  from  the  surface  of  the  paper.  This  Proten- 
sive Path-way  or  Methodic  Line  is  then  the  Analogue  of 
Action,  wliich  is  repeated  representatively,  as  Art  repeats 
Action,  by  the  Inclined  Line  or  Hypothenuse  (t.  ). 

1089.  Direction,  in  its  practical  aspect,  that  of  Standard 
Position,  or  Determinate  Lines  or  Axes  of  Being,  or  the  Car- 
dinism  and  Ordinism  of  the  Cosmical  World  ;  Horizontality, 
and  the  Four  Grand  Cardinal  Points  of  Direction,  North, 
South,  East,    West;  Perpendicularity,  etc., — will  com.e  up 


Cfl.  VI.]  AETO-PHILOSOPHY.  625 

for  consideration  in  the  Incipiency  of  the  Structural  Outline 
of  Universology^  and  may^  therefore^  he  dismissed  for  the 
present, 

1090.  From  Morphic  Composition,  as  the  Artistic  Yiew  of 
Form,  tlie  transition  is  easy  to  Arto-Pliilosophy,  for  the  posi- 
tion of  which  in  the  Hierarchy  of  Knowledge  the  student  is 
referred  to  the  Typical  Table  of  Existence  (No  7,  t.  40).  Arto- 
Philosophy  must  not  be  confounded  with  the  Philosophy  of 
Art,  any  more  than  tlie  Philosophy  of  History  with  the  His- 
tory of  Philosophy.  What  is  meant  by  the  term  is  the  Com- 
pound Resultant  of  the  Unition  and  Interhlending  of  Sciento- 
Philosophy,  as  the  Spirit  and  True  Basis  of  Echosophy  or 
Positive  Science,  with  the  Naturo-Metaphyslc  of  the  older 
Philosophy,  in  the  production  of  a  new  development  of  Meta- 
physics, permeated  hy  the  Spirit  of  Science. 

1091.  Arto-Philosophy  will  develop  itself  like  all  other  De- 
partments of  Being,  in  Three  Successive  Stories  or  Degrees, 
— Ilnismal,  Duismal,  and  Trinismal,  respectively. 

1092.  The  True  and  Kormal,  which  is  the  Scientismal  or 
Duismal  Degree  of  this  Philosophy,  and  which  rests  basically 
on  Sciento-Philosophy,  now  only  in  its  own  first  stage  of 
development  through  Universology,  can  therefore  only  be 
properly  founded  after  Universology  itself  shall  have  received 
its  competent  exposition  and  appreciation. 

1093.  It  will  then  consist  of  an  Exactifying  of  all  Naturo- 
metaphysical  speculation  hy  bringing  it  into  precise  relation- 
ship with  the  Typical  and  Normal  Discriminations  of  Uni- 
versology, and  especially  of  Sciento-Philosophy,  as  its  ab- 
stract basis. 

1094.  The  Trinismus  or  Artismus  of  Arto-Philosophy  will 
in  fine  consist  of  a  free  or  less  rigorous  interblending  of  this 
exact  Department  of  Arto-Philosophy  with  the  Naturismus  of 
the  same  Philosophy  now  presently  to  be  characterized ; 
coupled  with  an  intermingling  of  illustrations  from  Fancy  or 
the  Afflatus  of  Poesy,  so  as  to  produce  the  highest  style  of 


626  THE  NEW  METAPHYSICS.  [Ch.  VI. 

Poetico-Philosophlcal  and  Intuitional  Writings.  I  hope  soon 
to  tender  as  my  own  effort  at  tlie  illustration  of  this  style  of 
the  treatment  of  Ideas,  the  Exposition,  now  apjDroximating  to 
completion  in  manuscript,  of  the  Revelation  of  St.  John. 

1095.  Returning  to  the  beginning  of  this  Trigrade  Scale,  the 
Unismus  or  IS'aturismus  of  A rto- Philosophy  is  that  instinctual 
and  precocious  effort  at  the  constitution  of  such  a  Philosophy 
without  awaiting  the  one  condition  absolutely  necessary  to  its 
perfection ;  namely,  the  discovery  of  Universology  as  an  Exact 
Science — ^then  to  be  employed  as  one  of  its  Factors.  This 
effort  is  now  in  progress,  and  constitutes  tlie  latest  phase  of 
Philosophical  Literature.  A  few  words  must  be  given  here  to 
its  description  and  appreciation. 

1096.  When  Comte,  as  the  Special  Encyclopedist  and  Di- 
gester of  the  Positive  Sciences,  pronounced  his  verdict  of 
Uselessness  and  Impossibility  upon  all  Pure  Metaphysical 
pursuits,  there  was  a  time  when  it  seemed  that  Metaphysics 
had  suffered  a  shock  past  recovery,  and  that  Echosophy  alone 
was  hereafter  to  occupy  the  attention  of  the  thinking  world. 
Lewes,  as  the  disciple  of  Comte,  dealt  sturdy  blows  at  the 
dying  giant  (so  supposed  to  be)  in  whose  service  he  had  spent 
a  lifetime  of  devoted  labors.  This  drift  of  opinion  begms 
already,  however,  to  change,  and  Metaphysical  Studies  are 
evidently  reviving  in  individual  minds  of  great  power.  Lewes 
himself  found  it  necessary  to  dissent  from  the  verdict  of  Comte 
in  relation  to  Psychology,  which  that  Master  had  treated  as  a 
mere  accessory  of  Biology,  and  to  vindicate  for  it  a  distinct 
place  among  the  Sciences;  and  Psychology  always  verges 
upon  the  abstrusest  of  Metaphysical  reasoning. 

1097.  Still  an  important  impression  has  been  made,  by  the 
criticism  of  Comte,  upon  this  new  and  incipient  Metaphysical 
Development.  This  is  already  obvious  even  in  the  writings 
of  Hickok  whose  speculations  are  evidently  chastened,  not 
only  by  the  general  spirit  of  Science,  but  by  the  fact  that  he 
is  aware  of  writing  in  the  presence  of  the  Positivist  criticism. 


Cn.  VI.]  AETO-PHILOSOPHIC  WEITEE8.  627 

I  have  employed  Hickok,  however,  from  liis  more  character- 
istic development  of  the  idea  of  Force,  as  one  of  the  represen- 
tatives of  the  Artold  Stage  of  the  iVa^z^ro-Metaphysic. 

1098.  As  representatives  especially  of  this  Naturismology 
of  Ar to- Philosophy  I  will  mention  the  writers  of  the  four  fol- 
lowing works,  all  of  them  American,  and  of  recent  origin,  and 
which  have  met,  I  presume,  with  but  few  readers  as  yet  either 
at  home  or  abroad.  Some  of  these  works  have  been  quoted 
from,  and  commented  on,  in  the  body  of  this  work:  "Phi- 
losophy as  Absolute  Science,  founded  in  the- Universal  Laws 
of  Being,  and  including  Ontology,  Theology,  and  Psychology, 
made  one,  as  Spirit,  Soul,  and  Body ;"  by  E.  L.  &  A.  L. 
Frothingham.  "Vestiges  of  Civilization ;  or.  The  Etiology  of 
History,  Religious,  Esthetical,  Political,  and  Philosophical ;" 
anonymous.  "  Substance  and  Shadow  ;  or,  Morality  and 
Religion  in  their  Relation  to  Life :  An  Essay  upon  the  Physics 
of  Creation ;"  by  Henry  James.  "  Optimism,  the  Lesson  of 
the  Ages  ;"  by  Benjamin  Blood. 

1099.  In  this  order  of  writings  belongs  also  a  recent  English 
work  entitled,  "  Organic  Philosophy ;  or,  Man's  Ti-ue  Place  in 
Nature" — Epicosmology  by  Hugh  Doherty,  M.  D.,  and  an- 
other English  work  by  J.  J.  Garth  Wilkinson,  entitled,  "The 
Human  Body  in  its  Relations  to  Man  ;"  and  still  another  en- 
titled, "  The  Divine  Drama  of  History  ;"  by  the  Rev.  James  E. 
Smith.  Others  doubtless  may  have  escaped  my  attention*  or 
may  not  now  be  in  my  recollection.  To  these  may  be  added 
the  whole  body  of  modern  Spiritist  Literature. 

1100.  Of  all  the  works  named  above,  the  most  remarkable 
from  the  point  of  view  now  under  consideration  are  the  iirst 
two:  "Philosophy  as  Absolute  Science,"  and  "The  Vestiges 
of  Civilization." 

1101.  The  former  of  these  works  touches  the  highest  point 
of  Intuitional  Generalization,  and  marks  an  epoch  in  Meta- 
physics. If  it  has  not  been  understood  and  appreciated,  it  is 
either  because,  in  its  abstract  principles  it  transcends  the 


"PHILOSOPHY  AS  ABSOLUTE  SCIENCE."  [Ch   VL 

mental  habits  of  its  reviewers ;  or  that  there  is  some  failure  in 
the  clearness  of  the  exposition  ;  or,  finally,  that  the  deductions 
of  the  authors,  whether  legitimated  by  tlieir  premises  or  not, 
are  too  offensive  to  prevailing  opinions. 

1102.  While  in  this  work  there  is  a  great  advance  upon  all 
previous  Metaphysical  Insight,  and  a  drift  outwardly  towards 
Science,  the  term  Science  is  in  strictness  wholly  inapplicable 
to  it ;  for  it  is  the  distinctive  characteristic  of  Science,  properly 
so  called,  to  begin  in  determinate  particularity^  and  not  in 
hroad  generalization^  which  is  the  especial  ear-mark  of  Phi- 
losophical Speculation.  These  authors  having  no  types  of  a 
Scientific  Character  with  which  to  compare,  and  by  which  to 
measure  the  complications  of  their  primitive  Abstractions, 
they  have  in  common  with  all  merely  philosophical  Thinkers, 
no  canon  of  criticism  upon  their  own  thinking,  no  adequate 
Chart,  Compass,  or  Rudder  to  guide  them  when  they  enter 
upon  the  field  of  practical  applications. 

1103.  The  Basic  Idea  of  this  work  is  the  distinct  recognition 
and  affirmation  of  a  Law  of  Unity,  of  a  Law  of  Duality,  and 
of  a  Law  of  Trinity,  co-operating  with  each  other,  as  the  total 
account  of  the  Causality  of  all  the  Phenomena  of  Being, 
whether  of  God  himself,  or  of  the  Universe  of  Matter  and 
Mind.  This  recognition  of  these  Principles,  while  it  is  not 
scientifically,  but  only  intuitionally  based,  still  completely 
accords  with  Universological  Science.  What  these  writers 
distinctly  see  for  themselves,  though  they  would  have  extreme 
difficulty  in  proving  it  to  another,  is  exactly  identical  with  the 
three  Principles,  Unism,  Duism,  and  Trinism,  propounded 
herein.  The  Principles  are,  however,  seen  by  them  prima- 
rily and  in  preponderance  in  the  region  of  that  High  Gen- 
eralizing Speculation  to  which  the  Philosophic  Eye  is  prone 
ever  to  direct  its  vision.  Hence  they  begin  not  with  the  Sim- 
ple Numbers  themselves,  as  an  Alphabet  of  Pure  or  Tran- 
scendental Science ;  the  Only  Method  capable  of  demonstrat- 
ing the  Laws  of  Nature  as  an  Exact  Reflect  of  the  Laws  of 


ch.  vi]  "VESTIGES  OF  civilizatio:n-. "  629 

Mlnd^  and  so  of  furnishing  us  with  a  complete  Speculative 
Physics,— but  with  the  High  and  Vague  Considerations  of  the 
Infinite  and  the  Finite,  the  Absolute  and  the  Relative,  the 
Constitution  of  the  Being  of  God,  etc. 

1104.  In  the  Universal  Logical  Method,  these  High  Specu- 
lative Considerations,  while  they  lose  nothing  of  their  tran- 
scendent importance,  are  the  Teleology  or  Finality  of  Science. 
They  are,  in  preponderance,  postponed  to  the  last,  as  the  point 
to  he  worJced  up  to^  through  the  whole  Series  of  Sciento-Philo- 
sophical  processes  ;  so  that  when  reachedthey  shall  no  longer 
he  the  subject  of  possible  douht,  no  longer  rest  in  the  category 
of  Opinion  or  Belief,  nor  even  of  Intuitional  Perceptions,  the 
Special  Endowment  of  some  men,  hut  shall  take  their  ranlc 
as  CoMMOi!^  Kis-owLEDGE,  addrcsscd  to  the  Univeesal  Fac- 
ulty in  Man,  and  as  the  Highest  Range  of  Scientific  De- 
monstrations (a.  33, 1. 198). 

1105.  The  work  entitled  *'Yestiges  of  Civilization" — a  title 
imitated  from  the  "Yestiges  of  Creation,"  is,  perhaps,  the 
nearest  approach  to  the  actual  discovery  of  Universology 
which  has  been  made,  apart  from  the  discovery  itself.  •  The 
author,  who  has  not  given  us  his  name,  had  evidently  pro- 
foundly appreciated,  if  he  had  not  completely  digested  the 
former  Philosophies  over  the  whole  wide  divergency  from 
Kant  and  Hegel  to  Comte ;  and  from  their  materials,  with  a 
rare  originality  of  his  own,  he  passes  over  to  considerations  of 
Number  and  Form  closely  allied  with  those  which  have  occu- 
pied us  in  the  two  preceding  Chapters.  He  exhibits  a  mere 
glimpse,  it  is  true,  of  the  immense  Ocean  of  New  Truth  lying 
in  this  direction,  but  enough  to  give  to  his  work  a  distinctive 
character  which  finds  no  parallel  in  any  previous  writings,  c- 1. 


Commentary f  f.  1105,  Since  writing  the  above  my  attention  has  been 
directed  to  a  very  remarkable  work,  "  The  Outlines  of  Analogical  Philosophy," 
by  George  Field,  together  with  a  Synopsis  of  the  same,  entitled,  "  Tritogenea." 
I  was  not  until  very  recently  aware  of  the  existence  of  these  works,  while  the 
drift  of  the  investigation  contained  in  them  verges  in  several  respects  very 


630  JAMES,    BLOOD,    DEAPEK,    FOUEIEK,   ETC.  [Cn.  VI. 

The  style  is  crude,  hurried,  and  involved,  and  the  whole  work 
seems  rather  the  improvisation  of  a  Sciento-philosophical 
Genius,  than  the  result  of  a  patient  life-time  of  Analytical 
thinking. 

1106.  The  work  of  Mr.  James  assails  in  his  striking,  bril- 
liant, and  peculiar  style,  the  highest  problems  of  Life  and 
Duty.  He  is  the  founder  of  a  modified  School  of  Sweden- 
borg's  doctrine,  bringing  down  the  Mysticism  of  the  Swedish 
Seer  into  flie  sphere  of  the  ordinary  uses  of  Sociological 
Science. 

1107.  Mr.  Blood's  book  is  a  less  pretentious  volume,  but 
one  which  has  in  it  some  valuable  and  remarkable  thought. 
Another  American  book,  the  work  of  Professor  Draper,  '*  The 
Intellectual  Development  of  Europe,"  like  the  ''Yestiges  of 
Civilization,"  has  for  its  tonic  idea  the  perception  of  Pascal, 
that  ''Humanity  is  but  a  Man  who  lives  perpetually,  and  learns 
continually."     This  was  also  the  favorite  idea  of  Fourier. 

1108.  Dr.  Wilkinson's  book  holds  an  intermediate  position 
between  Swedenborg  and  Physiology,  like  that  held  by  James 
between  Swedenborg  and  Sociology.  The  w^ork  of  Dr.  Do- 
herty  bears  traces  of  the  School  of  Fourier,  of  whom  he  was 
for  many  years  a  laborious  disciple.  He  is  now,  as  well  as 
Arthur  Young,  of  the  same  School,  and  Albert  Brisbane,  the 
Translator  and  American  Publisher  of  Fourier's  works,  open- 
ing out  new  avenues  for  individual  originality. 

1109.  Modem  Spiritist  Literature  is  already  an  immense 
body  of  writings,  covering  a  great  variety  of  subjects.  No 
more  distinctive  and  remarkable  assemblage  of  Literary  pro- 
ductions ever  existed.  It  is  characterized,  on  the  whole,  by 
some  monotony,  and  even  platitude,  of  style  and  conception ; 


nearly  upon  my  own;  so  much  so,  indeed,  that,  had  I  fallen  in  with  them  earlier, 
I  should  have  enriched  the  present  work  TNath  some  contributions  from  those 
sources.  On  some  subsequent  occasion  I  hope  to  recur  to  them,  both  for  the 
purpose  of  acceptance  and  criticism. 


Ca.  VL]  m  COI^CLUSION-.  631 

but  witllin  and  among  it  are  treasures  and  gems  of  tlie  rarest 
value.  There  is  an  unparalleled  breadth  and  daring  in  the 
scope  of  its  speculations.  It  is  penetrating  and  critical  in  its 
Pliilosophy,  humanitarian  and  prophetic  in  its  tendency,  and 
utterly  novel  and  surprising  in  the  method  of  its  production. 
The  writings  of  Andrew  Jackson  Davis,  considered  merely  in 
this  latter  respect,  are  a  standing  miracle.  The  Poems  of 
Lizzie  Doten  are  enough  to  puzzle  a  conclave  of  Sages  who 
should  begin  by  not  admitting  the  simple  profession  of  the 
authoress  to  be  a  Seeress  or  a  Medium  for  the  Inspiration  of 
the  Deceased  Poets,  whose  styles  of  writing  she  so  marvelously 
reproduces. 

1110.  In  conclusion,  I  revert  again  to  the  Logical  and  the 
]N"atural  Orders,  to  which  the  attention  of  the  reader  was 
primarily  directed  at  the  opening  of  this  treatise,  (t  6),  and 
which  have  been  discussed  in  part  a  few  paragraphs  further 
back  (t,  955,  956).  It  is,  in  the  Grand  Sense,  The  Logical  Or- 
der of  Universal  Evolution,  when  we  proceed  from  Peimitive 
Type-Foems,  outward  and  downward,  through  successive 
Artistic  Modifications,  to  Ultimate  Completiott.  While 
this  Order  of  Conception  antagonizes,  it  does  not  deny,  and 
from  another  Point  of  view  affirms  even,  the  opposite  doctrine 
called  "The  Development  Theory,"  as  propounded  by  La- 
marck, by  the  author  of  "The  Yestiges  of  Creation,"  and,  at 
this  day,  especially,  by  Darwin.  This  last  is  the  Natural  Order 
of  Evolution,  predominantly  in  Time.  The  Natural,  Tem- 
poral, or  Historical  Order  is  opposed  to  the  Ideal  (Type-Form) 
or  Rational-Spiritual  Order  and  Theory  or  Form  of  the  Con- 
ception. It  ASCENDS,  asjt  were,  from  the  Feet  and  Loins  to 
the  Head,  while  the  latter — eeflected  and  inwrse,  from  the 
Naturismal  Point  of  View,  hut  peioe,  oeigi:n^al,  and  ceea- 
tive,  from  its  own  Ideal  Point  of  View — descends  from  the 
Chest  and  Brow,  or  from  the  Head  to  the  Feet  (t.  6 ;  c.  8,  t.  9). 

1111.  Both  these  Oedees  aee  essential  to  any  Com- 
pleteness OF  Theoey,  fiest  in  theie  Oppositeness  and 


632  UNITY  OF  INTELLECTUAL   CONCEPTIONS.  [On.  YI. 

DiFFEEENCE,  AND   FINALLY  IN  THEIR  RECONCILIATION,  IIaE- 

MONY,  AND  Co-operation,  and  as  Supplementary  to  each 
OTHER.  To  supply  the  PMlosopliic  Ground  of  this  Complex 
Unity  is  the  office  of  Integralism.  This  Ultimate  Con- 
ciliation OF  Contraries  is  the  Universal  Type  of  Har- 
mony. The  Diverse  Views  which  are  entertained,  for  exam- 
ple, by  different  Minds,  upon  the  Being  and  IS'ature  of  God, 
or  of  the  Supreme  Governing  Potency  of  Creation  and  Ad- 
ministration in  the  Universe  of  Being,  are  destined,  tlirough 
Universology,  to  a  similar  adjustment.  The  devout  Catholic,, 
the  orthodox  Baptist  or  Quaker^  and  the  conscientious 
Atheist^  will  shaJce  hands  with  each  other,  and  find  a  new 
and  intense  bond  of  Unity  in  their  xiery  differences.  Each 
will  come  to  Icnow,  and  love  to  recognize,  that  the  other  has 
wrought,  with  an  echoing  fidelity  to  his  own,  in  another 
department  merely  of  the  Grand  Fabrication  of  the  whole 
Armory  of  Truth.  The  Universe  of  Fact  and  Principle  was 
simply  too  large,  and  the  Aspects  of  Truth  too  multifarious,  to 
be  mastered  by  the  Infancy  of  Man.  The  New  Catholicity  of 
the  Adult  Age  of  the  Race  can  alone  compass  them.  THE 
GRAND  RECONCILIATION,  THE  CROWNING  HAR- 
MONY  OF  Humanity,  could  only  he  led  in  by  the  Radical 
Discovery  of  THE  UNITY  OF  ALL  INTELLECTUAL 
CONCEPTIONS,     (t  1046,  1120,  1121,  1122.) 

1112.  Our  Different  Theories  of  Theology  and  Creed  ex- 
press, not  merely  our  Intellectual  Conclusions,  but  our  Or- 
ganic Differences  as  well.  Some  men  are.  Naturally,  or  by 
Organization,  Catholics  ;  some,  Presbyterians ;  some,  Method- 
ists. It  is  alike  undesirable  and  impossible  to  convert  all  men 
to  the  same  Faith,  except  in  respect  to  that  General  Ground- 
work of  Truth  which  founds  their  Differences,  as  it  does  also 
provide  this  basis  of  Unity — the  Unity  of  Reconciliation 
and  Mutual  Acceptance  in  the  Midst  of  their  Di- 
versities. 

1113.  With  the  comprehension  and   assimilation  of  this 


Ch.  VI.]  THE  GRAND  EECONCILIATION.  633 

Grand  Universal  Trutli,  Religion  will  turn  from  the  stanch 
defense  of  Particular  Dogmas^  to  the  Consideration  and  Cul- 
ture of  the  Infinite  and  Divine  Harmony  between  diverse  andy 
chiefly  even^  between  the  most  opposite  Doctrinal  Manifes- 
tations. The  Two  Orders  of  Development  in  the  Natural  Uni- 
verse will  furnish  the  Normal  Type  of  this  Grand  Doctrinal 
Adjustment  The  Infinite  Yaeiety  in  Unity  of  the  Divine 
Plan,  in  the  Visible  Creation,  will  be  recognized  and  glorified 
as  shadowing  forth  the  Ultimate  Solution  of  all  our  difficulties 
arising  from  Organic  and  Educational  Differences.  Men  will 
come  to  love  each  other  greatly  in  proportion  as  they  are  con- 
trasted in  their  Creeds^  and  have  something  mutually  to  give  ; 
and  not,  merely,  upon  the  low  ground  of  their  monotonous  re- 
semblances.   The  Harmony  of  Contrast  is  more  difficult 

TO  ACHIEVE  THAN  HaRMONY  FROM  LiKENESS  OR  AFFINITY ; 
BUT  WHEN  ACHIEVED  IT  IS  PROPORTIONALLY  HIGHER  IN  RANK, 
AND    GRANDER  IN  ALL  WAYS,  IN  ITS  RESULTS  ;  while  yet  both 

have  their  respective  and  equally  worthy  parts  to  perform. 
These  are  a  few  hints  merely  upon  the  Ulterior  Applications 
of  Universology,  and  its  accompanying  Philosophy  of  Integral- 
ism.  It  may  be,  nevertheless,  that  to  some  Minds,  the  immense 
possibility  of  Univariant  Reconciliation  and  Ulterior 
Harmony  will,  on  these  mere  suggestions,  develop  themselves 
into  superior  proportions,    (t.  1057.) 

1114.  Let  it  not  be  supposed  that  the  preceding  statements 
are  made  in  the  spirit  of  the  loose  and  untenable  doctrine : 
That  it  is  of  little  or  no  importance  what  men  believe^  provided 
only  their  hearts  and  intentions  are  right  On  the  contrary, 
it  is  held :  That  it  is  of  the  utmost  importance  What  men  be- 
lieve, and  that  Men  should  believe  the  Truth.  What  is  meant 
is  something  very  different ;  namely.  That  the  Truth  is  itself 
so  much  larger,  so  much  more  many-sided,  so  infinitely  more 
Complex  than  any  of  the  Sects  have  had  it  in  their  Thoughts 
even  to  conceive  of — ^instead  of  being  merely  simple  as  it 
has  been  hitherto  almost  universally  assumed  to  be, — ^that  it 
48 


634  THE  SIN  OF  PAETIALI3M.  [Cn.  VI. 

has  required  tlie  Antagonism  and  Divergency  of  All  tlie  Doc- 
trines TO  DECLAEE  IT  EVEN,  first  171  its  Dimrsity  and  Frag- 
mentary Def Tactions  and  Reflexions  in  all  Lights^  as  pre- 
liminary to  The  Ulterior  Beconciliative  Statement  for  wMcli 
a  new  Unitary  Science  was  alone  competent.  Such  was  tlie 
Grand  Cosmical  Differentiation  of  Ideas,  prior  in  order  to 
their  Ultimate  Integration.  From  the  Primitive  Synstasis 
of  Simple  Unity ^  through  the  Utmost  Sectarian  Divergency ^ 
backward^  hut  upward,  to  the  Infinite  Trinismal  Complex 
Unity,  standing  in  part  on  the  Multifarious  Differences 
of  Faith — Vike  the  mighty  Angel  seen  in  vision  by  John,  with 
one  foot  on  the  land,  and  one  on  the  sea — such  was  to  be 
AND  IS  THE  Planetary  Evolution  of  the  Unity  of  the 
Eace. 

1115.  Nor,  again,  is  it  intended  to  be  affirmed  that  aU 
views  are  alike  true  in  such  a  sense  that  There  is  no  possibil- 
ity of  Error,  or  No  difference  between  Truth  and  Error, 
What  is  intended  is,  however,  emphatically  to  assert :  That 
THE  Greatest  of  all  Errors — that  in  which  the  Whole 
World  has  been,  and  mainly  now  is,  involved,  and  from  which 
it  can  only  be  withdrawn  by  an  adequate  Scientific  Solution — 
is  PARTIALISM,  or  the  Denial  of  Opposite  and  Different 
Truths  or  Aspects  of  the  Truth  from  those  which  men  hold 
to  or  affirm;  and  that  when  this  greatest  of  Errors  begins  to 
be  radically  rectified,  then  only  shall  we  be  in  a  fit  mental 
condition  to  adjudicate  the  minor  questions  of  Bight  and 
Wrong,  in  Details  of  Statement,  and  of  Relative  RanJc,  be- 
tween the  diverse  Doctrines  of  Mantind. 

1116.  It  is,  in  fine,  meant  to  be  affirmed.  That  the  Conflict- 
ing Aspects  of  Truth  in  the  Moral  World  are  no  less  infinitely 
numerous  and  difficult  of  Adjustment — while  yet  intrinsi- 
cally no  less  harmonious — than  tlie  Aspects  of  Material  Ex- 
istence which  the  Universe  presents  for  our  inspection  and 
study ;  and  that  until  we  have  as  thoroughly  exhausted  the 
Comparison  of  the  Aspects  of  the  Ideal  World,  as  Science  is 


Ch.  VI.]  CONSECRATIO]^  AND  DEVOTIO]S[   TO  TEUTH.  635 

now  doing  for  those  of  the  External  Cosmos^  we  are  mentally 
incompetent  to  organize  the  Theology  of  the  Futuee, — the 
latest  of  the  Sciences  destined  to  he  developed,  and  the  Highest 
in  BanJc. 

1117.  T7ie  True  Religious  Sentiment  and  Character,  for 
this  hour,  and  for  all  coming  time,  is,  then,  Utter  Consecra- 
tion and  Absolute  Devotion  to  ALL  TRUTH,  lead  whebe  it 
may;  to  IjN^TELLECTUAL  TRUTH,  addressed  to  THE 
UNIVERSAL  FACULTY  in  Man,  as  well  as  to,  and  m 
just  peepondeeance  ovee.  Inspirational  and  Observational 
Trutli,  whether  of  the  External  or  the  Internal  Senses,  ad- 
dressed to  THE  Paeticulae  FACULTY  in  Man,  (a.  5-9,  33, 
t  204), — the  Recognition  of  the  Governing  Preponderance,  in 
fine,  of  LoGioiSM  over  Aebiteism  (t.  349)  throughout,  or  in  all 
Spheres ;  together  with  a  like  Consecration  and  Devotion  to 
The  Uj^iveesal  Good  in  Preponderance  over  all  Individual 
Aspirations ;  and  then,  in  Subdominance,  to  the  Individual 
Good  and  Desii-es  of  All  (a.  35,  t.  204). 

1118.  AYe  shall  thus  have,  for  the  first  time  in  the  history 
of  the  Race,  a  Religion  internally  provided  with  the  means 
for  the  Correction  of  its  own  errors ;  and  the  Religious 
Set^timei^t  of  Mai^kixd  for  the  first  time  Cod^veeged, 
Centeeed,  and  I^^teistsified  itpon  a  wise  Progression,  in- 
stead of  the  mere  Guardianship  of  the  Modicum  of  Truth 
supposed  to  l)e  already  possessed ;  a  Religion  vital,  expan- 
sive, perpetually  developing,  instead  of  the  Closed  Circuit  and 
dead  Corpus  of  the  Ancient  Utterances  of  the  Saints  ;  while, 
nevertheless,  it  will  rehabilitate,  hallow,  and  cherish  those 
early  Truths  whispered  by  Inspiration  to  the  attentive  ear,  or 
caught  by  the  quick  observations  of  the  Infancy  of  Mankind  ; 
and  will  love  and  exalt  the  Simple  Good  done  by  the  Little 
Ones  of  Earth  in  all  Time,  who  may  be,  or  may  have  been, 
ignorant  of  the  Grander  Sweep  of  the  Universal  Principles  and 
Laws  destined  to  realize  the  Intellectual  Unification  of  the 
Race. 


636  THE  SEXUAL  HIEEAECHY.  [Ch.  VL 

1119.  The  just  and  appropriate  Hierarchy  of  the  Masculoidal 
and  of  the  Infanta-Feminoidal  (c.  24,  37-39, 1 136)  Elements 
of  the  Social  Organismus  will  thus  be,  for  the  first  time,  Con- 
stituted;  and  the  Orderly,  Oeganized,  and  Beflective  Pro- 
cedure of  All  Human  Affairs  will  come  to  replace  the  In- 
stinctual, Incoherent,  Tentative,  and  Disharmonic  Procedure 
of  the  Past.  c.  1,  2, 


Commentary,  t.  1119.    1.  The  Logical  Okder  (t.  6)  and  The  Logicis- 
MAL  Regime,  (t.  349-351),  in  the  Constitution  and  Administration  of  All  Spheres 
are  The  Masculismus  of  Universal   Being,  as  The  Natural  or  Historical 
Order  and  The  Arbitrismal  Regime  are  The   Feminismus.     It  has  been 
stated  that  Man  Universally,  repeats   Man  Sexually,  or  Man  Male ;  and  that 
The  World  (of  Nature)  repeats  Woman,  (t.  1065) ;  or,  again,  more  largely 
put,  God,  as  Spiritual  and  Typical  Man,  repeats  Man  as  Father  and  Husband ; 
and  The  Created  Universe,    echoing  the  Material  World,  and  hence  Nature, 
eminently  repeats  Woman,  as  in  the  joint  Conception  of  Progeny  (as  allied  with 
the  Infant)  and  as  Bride  and  Universal  Mother  or  the  Teeming  Womb.    Man 
is,  therefore,  in  this  Aspect,  the  Image  or  Eidolon,  and  Woman  a  Basis  or  Foot- 
stool (t.  2) ;  Man  the  Head,  and  Woman  the  Trunk  (t.  453) ;  but  all  this  is  in 
Mere  Preponderance,  (t.  526),  and  as  suggestive,  in  a  figure,  of  the  true 
Relationship.     In  the  Reality  l)otIi  are  hoth,  and  each  is  all,  with  the  difFerence 
merely  of  the  Typical  Order  of  Development.   Man  Male,  or  the  Masculismus,  is 
Reason  First  and  Sense  Second;  Humanity  i^'irsi  and  World  Second ;  or  God 
First  and  Universe  Second  ;  and  Woman,  or  the  Feminismus,  is  Sense  First  and 
Reason  Second;  World  First  and  Humanity  Second;  or  the  Universe  First  and 
God  Second.    All  this  Inherently,  (t.  754),  or  in  Repetitive  Correspond- 
ence (t.  31) ;  while  yet  Apparently,  (t.  754),  or  in  respect  to  Tendential  Cor- 
respondence, the  Opposite  is  true ;  the  Female  Mind  worships  the  Logical 
Order,  which  makes  God  First;  and  the  Male  (or  Scientic)  Mind  worships 
Laws  which  underlie  Nature,  and  produce  even  God.    So  the  Complexity  reap- 
pears and  baffles  continuously  every  attempt  at  absolute  Simplicity  of  State- 
ment, a.  1. 

Annotation,  c,  1,  t,  1119.   It  is  meeting  and  blending  into  each  other  in 

only,  therefore,  in  a  merfe  trace,  in  the  the  infinite  Complexity  of  Sexual  Rela- 

ultimate  results,  that  the  Logicism  of  tionship  and   Mutual  Charm.     Science 

the  Male  and  the  Naturism  of  the  Fe-  loses  itself  finally  in  the  Minuteness  and 

male  continue  to  appear  in  the  perfect  Multiplicity  of  Details,  at  tlie  time  wJten 

outcome  of   character ;   while  contrari-  Intuition,  the    Artistic    Sense,    Genius, 

wise  there  is  also  a  trace,  by  Terminal  Sentiment,  and  Fine  Feeling,  enter  the 

Conversion    into    Opposites,    of  the  field,  and  take  up  and  pursue  still  the 

contrary  manifestation ;    these    two,  as  choicest  subtleties  of  discrimination, 
well  as  nimiberless  minor  modifications, 


Ch.  VI.]  POLAE  ANTITHESES  OF  DOCTEINE.  637 

1120.  To  affirm  deliberately  these  Immense  Conteairies  : 
That  God  is  eternally,  and  eeigns  universally ;  That  God  is 
not,  and  that  Law  is  All  in  All  ;  That  the  Universe  was 
created  in  Time  ;  That  the  Universe  is  itself  Eternal  and  Un- 
create  ;  That  the  Reason  is  the  Supreme  Governing  Authority ; 
That  the  Reason  is  blind  and  untrustworthy  in  The  Most  Vital 
Domains  of  Being ;  That  Man  is  born  to  die  ;  That  Man  is 
born  to  be  immortal ;  That  Sin  is  always  duly  and  severely 
punished ;  Tliat  there  is  no  Blame  and  no  Punishment,  and 
consequently  no  Sin, — and  so  on  to  the  end  of  a  huge  catalogue 
of  Doctrinal  Differences  ;— to  affirm  all  of  this,  with  the  delib- 
erate intention  that  Each  Affirmation  shall  he  accepted  as 
teue,  and  as  part  of  the  Larger  Complex  Truths  is,  seem- 
ingly, to  introduce  a  [NTew  Order  of  Mystery  ;  but  it  is  a  Mys- 
tery perfectly  Solvable  and  Comprehensible  by  the  Human 
Intellect,  by  the  aid  of  Analogy. 

1121.  How  tremendous  are  the  Contradictions  which  Science 
has  already  taught  the  Enlightened  Intelligence  of  Mankind 
to  accept,  in  the  Physical  World !  Could  any  belief  have  been 
more  thoroughly  radicated  in  the  Natural  and  Primitive  Con- 
victions of  the  Race  than  that  a  Single  Fixed  Point  in  the  Sky 
over  our  heads  is  Up,  and  that  another  such  Point  beneath  our 
feet  is  Down  ;  that  the  Solid  Material  Earth,  on  which  we  live, 


2.  Man  is,  in  other  words,  Head  Firat^  and  Trunk  Second^  and  Woman  is 
Trunk  (or  Abdomen  and  Pelvis)  First,  and  Head  Second;  but  loth  are  'bothr 
Head-and-Trurik  m  the  perfection,  each,  of  their  Several  Types  of  Development ; 
and  so  of  The  Masculismus  and  the  Feminismus  of  the  Total  Scheme  of  Being;  and 
so  in  fine  of  The  Two  Grand  Opposite  Doctrines  in  Heligion,  Philosophy,  and  Prac- 
tical Life,  which  have  ever  divided,  and  in  a  sense  ever  must  divide,  to  the 
utmost  the  Simple  Unity  of  Mankind.  But  it  may  now  be  clearly  seen  that  it  is 
this  very  Difference  which  is  the  absolute  Ground  of  their  Ulterior  Integral 
and  Composite  Unity  in  the  Marriage  and  Nuptial  Harmony  of  their  Organic 
Contrast.  But,  again,  the  Subject  assumes  dimensions  which  repel  the  attempt 
here  at  any  adequate  expansion.  In  a  word,  The  Logicism  and  the  Arbitrism 
of  Doctrine  Blend  and  Harmonize  and  Dissolve  in  the  Blissful  Ecstasy  of  their 
Mutual  Embrace,  and  survive  only  in  the  more  Manly  and  Womanly  Forms  of  a 
New  Composite  Philosophy  and  Life. 


638  IRRESISTIBLE  POWER  OF  THE  KEW  IDEAS.         [Cn.  VI. 

must  have  a  still  more  Solid  and  Material  Foundation  beneath 
it  on  which  to  rest  ?  In  three  hundred  years  all  this  has  heen 
changed  for  the  Civilized  Nations,  and  we  now  accept  and 
find  the  ready  means  of  Intellectual  Reconciliation  with  the 
Contrary  Propositions  :  That  Every  Point  in  the  Sky  may  be 
Up,  and  Every  Point  Down  ;  That  from  the  Centre  of  the 
Earth  it  is  alike  Up,  to  Every  other  Point  in  Space  ;  That  the 
Solid  Earth  is  a  Globe  Swinging  in  the  Mid-Heavens,  with  no 
Material  Foundations  of  Support  whatsoever;  and  so  on 
through  an  immense  list  of  the  utter  Reversals  of  Primitive 
Beliefs,  and  of  Contradictory  Statements,  each  of  which  is, 
nevertheless,  intelligently  and  undoubtingly  held  to  be  true. 

1122.  AU  this  results  from  the  simple  recognition  of  the 
Doctrine    of  Diver sity-of-Aspects-from-Different-Points-of' 

View,  which  the  Intellect  propounds,  but  which  the  Simplistic 
Faith  of  Childhood  ignores  and  arrogantly  repugns.  TTie 
Adult  Age  means  tlie  Replacement  of  Primitive  Simplisms 
hy  cautiously  defined  Adjustments,  tJie  Product  of  Science 
or  Systematized  Observation  and  Thought. 

1123.  It  is  this  Radically  Revolutionary  Reconsideration 
of  Every  Question  of  Doctrine— Moral,  Sociological,  and 
Theological— to  which  the  World  is  now  summoned  hy  the 
Positive  Discovery  of  a  proper  Scietn^ce  of  the  Uis-iverse. 
The  power,  in  the  New  Ideas,  for  ultimate  Conviction  is  sim- 
ply IRRESISTIBLE.  The  Ncw  Catholicity  will  rapidly  prevail, 
Integralism  will  replace  Partialism.  There  remains  no 
question  but  the  question  of  Time.  If  Three  Hundred  Years 
have  more  than  sufficed  to  reverse  or  modify  the  whole  current 
of  opinion,  with  Intelligent  Humanity,  upon  the  Theory  of  the 
World's  Structure;  now,  with  the  Accelerated  Progress  of 
Events,  in  the  Mental  Evolution  of  the  Pace,  Three  Tens  of 
Years  will  more  than  accomplish  as  much  for  All  Doctrinal 
Opinion  and  Beliefs.  Every  Grand  Aspect  of  Thought  will  be 
Scientifically  defined,  and  the  sense  in  which  it  is  tenable  loill 
he  precisely  illustrated  in  the  Material  World.    Harmony 


Ch.  VI.]  THE  INFIj^ITE  EEPUBLIC.  639 

will  grow  out  of  Dissension  and  Discord ;  Clearness  and  In- 
effable Beauty  out  of  Mystical  Dogmas  and  Doctrinal  Confu- 
sion. The  Most  Stupendous  Composite  Variety  will  be  substi- 
tuted for  a  Central  Undeveloped  Unity,  as  of  the  Old  Catholics 
on  the  one  hand,  and,  for  the  Divergent  Isolation  of  Individual 
Centres,  like  that  of  Protestantism,  on  the  other.  Each  will 
surrender  the  vicious  Aspiration  to  be  the  whole,  for  the  better 
honor  of  being  a  Constituent  Entity  of  the  Infinite  Eepublic  of 
Truth  and  Goodness,  and  Organized  and  Orderly  Operation, 
in  all  the  Affairs  of  Mankind.  The  New  Jerusalem,  the 
Holy  City,  will  have  descended  (t.  948).  The  Day  of 
Judgment  will  have  virtually  come  (t.  416,  425).  The 
Books  will  have  been  opened.  The  Judgment  will 
HAVE  been  executed.  The  Final  Restitution  of  ALL 
THINGS  will  have  been  accomplished.  The  GRAND 
RECONCILIATION  will  have  been  effected  (t.  73; 
c.  39,  t.  136;  c.  6,  t.  345). 

1124.  I  have  thus  laboriously  brought  to  a  concliision  that 
Preliminary  Treatment  of  Universal  Doctrine  upon  which  I 
have  thought  it  fitting  to  bestow  the  name  of  Basic  Outline  of 
Universology.  It  will  belong  to  other  and  subsequent  works, 
appearing,  it  is  hoped,  at  appropriate  intervals,  to  rear  the 
Framework  upon  this  foundation,  and  to  present  what  I  may 
be  individually  able  to  accomplish  for  the  finishing  and  furnish- 
ing of  the  New  Temple  of  Truth.  Whether  this  Treatise  shall 
meet  at  once  with  the  welcome  reception  and  grateful  apprecia- 
tion of  many  minds,— the  anticipation  of  which  has  served  to 
brighten  my  solitary  pathway  in  the  deep  recesses  of  abstract 
contemplation  for  thirty  years, — the  Event  alone  can  deteimine. 
A  painful  responsibility  is  at  least  in  some  measure  discharged, 
and  will  be  hereafter,  in  part,  cast  on  the  World.  Precisely 
"  of  the  hour  knoweth  no  man."  The  Signs  of  the  Times  may 
indicate,  and  Science  may  confidently  predict ;  but  the  Previs- 
ion of  Science,  in  this  behalf,  is  not  yet  perfectly  secured  from 
the  possibility  of  error.     The  Priiiciples  of  Universology  are 


640  THE  END.  [Ch.  VI. 

held  to  be  Infallible ;  but  no  personal  Infallibility  is  claimed 
for  its  exponent.  The  highest  Scientific  Probability  is  not  Ab- 
solute Certainty.  If  there  is  then  still  delay  to  be  anticipated ; 
if  the  hour  of  birth  is  prolonged,  or  is  not  yet,  let  us  also  be 
|)repared  philosophically  for  that  disappointment,  as  the  test 
of  our  Faith.  For  one,  the  same  patience  which  I  have  sum- 
moned to  enable  me  to  do,  shall  be  summoned  again  to 
enable  me  to  wait.  ''They  also  serve  who  only  stand  and 
wait."  At  least,  having  now  accomplished  a  First  Stage  in 
my  Labors,  I  shall  seize  the  opportunity  partially  to  rest, 
while  yet  busily  and  even  laboriously  engaged  in  the  prepara- 
tion of  other  ulterior  and  related  Works. 


DIGESTED    INDEX 


TO    THE 


BASIC    OUTLINE    OF    UNIVERSOLOGY. 


Introductioi^. — This  Digested  Index  is  to  be  regarded  as  something 
more  than  a  mere  Index.  It  is,  in  fact,  an  inherent  portion  of  the  work 
itself,  or  it  may  indeed  be  said  to  be  an  additional  Work,  throwing  a 
new  light  upon  the  former  one.  Universology  is  peculiar  in  this 
respect :  its  field  of  investigation  is — not  Particular  Things  or  Par- 
ticular Domains  even,  as  Separate  Entities — but  the  Relations 
letween  all  Things  and  Domains  whatsoever.  The  force  of  the  Main 
Exposition  is,  therefore,  constantly  and  inevitably  obscured  and 
weakened  by  the  necessary  preliminary  exposition  of  the  Particular 
Tilings  and  Domains  between  which  it  is  then  intended  to  intervene. 
This  difficulty  is  in  a  great  measure  relieved  by  the  kind  of  exhibit 
made  by  a  thorough  Index.  In  it,  the  Relationships  between  subjects 
remotely  presented  in  the  body  of  the  work  come  strikingly  forward 
upon  the  same  page,  or,  it  may  be,  in  a  single  line.  The  Index  is,  in 
itself,  therefore,  a  Tabulated  View  of  the  Comparology  of  an  immensity 
of  diverse  subjects,  such  as  could  not  be  so  effectively  contrived,  per- 
haps, in  any  other  way.  This  is  in  addition  to  its  ordinary  value  as  a 
means  of  referring  to  the  points  cited  in  the  leading  work;  so 
that  the  student  will  not,  I  think,  regret  time  given  to  poring  over  the 
Index,  irrespective  of  its  more  ordinary  uses ;  and  in  this  view,  he  may 
not  perhaps  find  it  so  dry,  accompanied  by  the  Vocabulary,  as  might  at 
first  be  apprehended.  For  explanation  of  the  Abbreviations  see  Notice 
to  the  Reader,  p.  xl. 

A. 

A,  as  connecting-vowel  in  naming  Domains,  Ablactation.    See  "Weaning. 

c.  13,  t.  43,  p.  28.  Abolition,   of  Slavery,   t.  432,  p.  305 ;    of 

Abbreviations,  p.  xl.  Death,  c.  2,  t.  434,  p.  307. 

Abdomen  =  Middla  Eegion  of  House,  c.  2,  Above,    instinctively  conceive<1  of  as    Vir- 

t.  453,  p.  322.  tuaus,  Illustrious,  t.  408,  p.  286. 


6i2 


DIGESTED    IXDEX    TO    THE 


Aeoveness,  typical  Position  of  Governing  or 
Keiguing;  coincides  with  Centre,  c.  5,  t. 
231,  p.  181. 

Ab  Ovo,  t.  991,  p.  578. 

Abridgment,  FriucipJe  of,  t.  1036,  p.  604;  in 
Human  Body,  t.  1037,  do. ;  of  Type-Form 
of  Hand,  t.  1039,  1040-1042,  pp.  606,  6o7  ; 
of  Teeth,  t.  1043,  p.  608.    See  Form. 

Absolute,  The,  and  The  Kclative,  opposite 
Aspects  MEBELY  of  the  Compound  Truth 
of  Being,  t.  69,  p.  41 ;  inexpugaably  united, 
do.,  do. ;  as  God,  Unity,  t.  127,  p.  72 ;  no 
Up,  no  Down,  a.  15,  c.  32,  t.  136,  p.  90; 
key  of,  a.  16,  do.,  do.,  p.  91 ;  in  Antitheti- 
cal Eeflexion  with  the  Relative,  do. ;  a. 
55,  t.  204,  p.  174;  all  distinctions  wiped 
out  in,  a.  55,  t.  204,  p.  174;  Clef  of,  t. 
239,  p.  185  ;  defined,  do.,  do. ;  illustrated ; 
Unity  back  of  Sometliing  Nothing,  Whole- 
ness Fartness,  etc.,  t.  267,  p.  194;  Incon- 
ceivability, Pure  NoN-sense,— Ferrier,  a.l, 
2,  t.  267,  pp.  195,  196 ;  allied  with  Sub- 
stance and  Reality,  a.  8,  t.  267,  p.  196 ;  ap- 
parently might  be  neglected,  yet  has  its 
uses,  do.,  do.  ;  Defined,  neither  One  nor 
Many,  a.  2,  t.  267,  p.  195 ;  discussion  of, 
revived,  a.  8,  t.  267,  p.  197;  01)jections 
answered,  a.  4,  do.,  do ;  no  more  unintelh- 
gible  than  any  mere  Aspect,  which  it  is,  a. 

4,  do.,  p.  198 ;  Three  important  counter- 
statements  to  be  made,  do.,  do.,  pp.  197- 
199;  Unismal,  Duismal,  and  Trinismal,  a. 

5,  t.  267,  p.  200 ;  doctrine  of,  passes  over  into 
Theology,  a.  6,  do.,  do. ;  Ferrier  on,  do.,  do.; 
a  One  Being,  the  Absolute,  criticised  by 
Mill,  a.  7,  do.,  do. ;  of  Hegel,  includes  all 
Contradictions,  do.,  do. ;  The,  and  The  Infi- 
nite (Abstract)  discriminated  from  an  Abso- 
lute, or  an  Infinite  Being  (Concrete),  a.  9, 
do.,  p.  202  ;  unknowable  and  inconceivable, 
— Hamilton,  a.  10,  do.,  do. 

Transcendental,  The,  corrected  state- 
ment of,  a.  16,  19,  t.  267,  pp.  207,.  208; 
Mill's  Conception  of  Hamilton's  idea  of, 
a.  17,  pp.  207,  208 ;  erroneous,  a.  18,  p.  208 ; 
should  not  be  confounded  with  Absolut- 
oid,  a.  19,  t.  267,  p.  209  ;  Transcendental,  not 
what  Mill  supposes,  a.  20,  25,  do.,  pp.  208, 
214 ;  of  Ferrier  and  Universology,  Complex, 
Trinismal,  a.  26,  do.,  p.  215;  Unismal, 
Duismal,  and  Trinismal  Aspect  of,  do.,  do., 
do. ;  not  senseless  except  when  put  for  more 
than  it  is  their  nature  to  be,  do.,  do.,  do. ; 
Integral,  a.  27,  do.,  do. ;  see  Mill ;  every 
System  of  Philosophy  characterized  by  its 
view  of,  a.  27,  do.,do.;  Universological  View, 


do.,  do. ;  Mill's  View,  a.  27,  do.,  p.  216; 
view  of  Hamilton  explained,  a.  28,  do.,  do. ; 
term  needed  in  Science,  a.  30,  do.,  y. 
218. 

Consideration  of,  abandoned  in  the 
New  Philosophy,  t.  436,  p.  309  ;  made 
Background,  do. ;  a  Subdivision  of  On- 
tology, t.  439,  p.  311 ;  t.  444,  p.  314 ;  Ana- 
logue of  Objective  Generalogy;  Clefs  of, 
t.  448,  p.  31G  ;  of  Universe,  do.,  do. ;  de- 
fined;  Median  Line ;  Left  Side,  c.  5,  do., 
p.  319  ;  =  of  the  Frothiughams,  Table  33, 
t.  466,  p.  336  ;  Ferrier's,  t.467,  do. ;  relation 
to  Chemistry,  t.  468,  p.  337  ;  The  East ; 
Asia,  do, ;  The  Duismal,  t.  485,  p.  347 ; 
Feminoid,  t.  739,  p.  477;  Naturo- Spirit- 
ual, t.  749,  p.  480 ;  is  an  Abstract  of  Real 
Being,  t.  785,  p.  495. 

Absolute  views  reversed:  no  Up,  no 
Down,  in  the  Absolute  sense  of  these 
terms,  1. 1121,  p.  637.  See  The  Relative; 
The  Infinite ;  The  Unconditioned. 

Absoluto-Absolute,  the,  of  the  Hindoos,  t. 
89,  p.  51 ;  c.  1,  do.,  p.  52 ;  The,  defined, 
a.  24,  t.  267,  p.  213. 

Absoluto- Abstract,  The,  Unreal,  equal  to 
Zero,  t.  411,  p.  287. 

Absolute  Abstraction,  nowhere  exists,  t. 
753,  p.  482. 

Absolute  Degree,  of  Analysis.  See  Radical 
Analysis. 

Absolute  Dialectic,  of  Hegel,  t.  873,  p.  267. 

Absolute  Devotion  to  All  Truth,  lead  where 
it  may,  the  New  Gospel,  1. 1117,  p.  635  ;  to 
All  Good,  do.,  do. 

Absolute  Identity,  a.  8,  t.  854,  p.  252;  t. 
870,  p.  264 ;  =  Pantheism,  t.  366,  p.  261 ; 
Clef  of,  t.  368,  p.  262;  defined,  Massou  on, 
a.  7,  t.  366,  p.  265. 

Absolute  Law  =  the  Universal  Logic,  and 
the  Unitary  Law,  c.  8,  1. 15,  p.  13. 

Absolute  Monarchy,  used  to  illustrate,  t. 
350,  p.  247. 

Absolute  Necessity.   See  Necessity. 

Absolxttisms,  Unreal,  equal  to  Zero,  t.  411, 
p.  287;  t.  412,  p.  288. 

Absolutoid,  The,  defined,  a.  4.  t.  267,  p.  197 ; 
and  Relatoid,  stated,  a.  19,  t.  267,  p.  209 ; 
a.  24,  do.,  p.  213. 

Absolutology,  relations  of,  t.  466,  p.  335 ; 
Table  32,  do.,  do. ;  Table  88,  t.  466,  p.  336  ; 
the  Frothiughams,  t.  466,  p.  836  ;  Objec- 
tive branch  of  Ontology,  t.  447.  p.  316. 

Absorption,  of  Nutrition,  Analogue  of  Doc- 
trine prior  to  Knowledge,  c.  20,  t.  136,  p. 
80.    See  Sucking. 


BASIC    OUTLINE  OF  UNIVER30L0GY. 


643 


Abstract,  The,  Algebra,  in  respect  to  Num- 
ber,  c.  7,  t.  231,  p.  183 ;  t.   249,  p.  189  ; 
brauch  of  Spencerian  Distribution  of  tbe 
Sciences  ;  Clef  of,  t.  247,  248,  and  Table  14, 
do,   p.  188 ;    and  The  Concrete,  t.  248,  p. 
189;    Abstracts,   two,    c.   1,    t.   248,   do.; 
=  Sciento- Abstract,  t.  270,  p.  197  ;  Clef  2, 
Typical  Science  of,  Geometry,  t.  273,  p.  199; 
specially  adapted  for  Symbolic  Diagram- 
matical Representation,  t.  275,  p.  201 ;  t. 
276,  p.  202 ;  and  The  Concrete  to  be  kept 
distinct  in  Philosophy,  a.  IG,  t.  267,  p.  207; 
what  is  true  in  it  not  true  in  the  Concrete, 
— apples,   pumpkins,   a.  81,   do.,    p.   219; 
admirable  use  of  the  distinction  by  Spen- 
cer, a.  32,  do.,  p.  220 ;  used  for  General  by 
Comte,  criticized  by  Spencer,  t.  337,  p.  239  ; 
and  the  Concrete,  Incompatibility  of,  a.  18, 
t.  267,  p.  208  ;   a.  31,  do.,  p.  219  (2=2); 
governing  importance  of,  do. ;  of  Spencer's 
Scientific  recognition  of,  a.  32,  do.,  p.  220 ; 
Etymology  and  Meaning  of,  t.  519,  p.  377; 
and  the  Concrete,  related  to  Two  and  One 
+  Three,  respectively,  t.  477,  p.  342  ;  Nota- 
tion of,  do.,  do. ;   Bifurcation  of,  t.  479,  p. 
343  ;  the  Discriminations  within,  Pw^-e  Dis- 
criminations,   t.     527,    p.   381 ;     Symbol- 
ized by  Figures  in  Light  or  Thin  Lines,  t. 
573,  p.  405 ;  Diagram  No.  22,  p.  407  ;  re- 
lated to  Light  and  Dark,  t.  575,  p.  408 ; 
other  Analogues  of.  Mental,   Lingual,  etc., 
c.  2,  do.,  do. ;  is  the  Dominant  of  the  Do- 
main, t.  575,  p.  408  ;  and  Concrete,  t.  636,  p. 
446 ;  Orders  of  Distribution,  t.  643,  p.  451 ; 
t.  644,  do. ;  illustrated  by  Thing  and  Blank 
Space,  t.  649,  p.  453 ;  t.  650,  do. ;  t.  1027, 
p.  598. 
Abstkaot-Conobete,  The,  Arithmetic  in  re- 
spect to  Number,  c.  7,  t.  231,  p.  183  ;  t. 
249,  p.  189  ;   branch  of  Spencerian  Distri- 
bution of  the  Sciences,  Clef  of,  t.  247,  248, 
and  Table  14,  do.,    p.   188;   Naturo- Ab- 
stract, t.  270,  p.  197;  Clef  1,  Typical  Sci- 
ence,  Chemistry,   t.    272,  p.  199;     Mate- 
rials in  Building,  do.,  do. ;  not  adapted  for 
Symbolic    Diagrammatical  representation, 
t.  275,  p.  201  ;  t.  276,  p.  202 ;  of  Spencer,  the 
only  Concrete,  t.  487,  p.  348  ;  symbolized 
by  Figures  in  Thick  or  Heavy  Lines,  t. 
573,  574,  pp.  405,  406 ;   Diagram  No.  22, 
p.  407. 
Abstract  Concbetologt,  not  adapted  to  Dia- 
grammatical Illustration,  t.  275,  p.  201 ;  t. 
276,  p.  202 ;    distributed,  t.   391,   p.  277 ; 
Table  15  (Fund.  Ex.),  t.  278,  p.  204 ;  Phi- 


losophical  Analogues  of,  t.   391,   p.  277 ; 
Table  29,  t.  394,  p.  279  ;   Diagram  No.  22, 
t.  575,  p.  407. 
Abstract-Concretismus,  of  Form,  brief  no- 
tice of,  t.  625,  p.  44u. 
Abstract-Concrete    Form.      See  Abstract- 
Concrete;  t.  507,  p.  360;  do.,  Number,  t. 
603,  p.  362. 
Abstract  Form,  t.  507,  p.  361 ;  do.,  Nujnber, 
t.  508,  p.  362.    See  Abstract;  distributed, 
t.  576,  p.  408. 
Abstract     Principles,     of    Generalogy  — 
Comte ;  Analogues  of,  in  Skeleton  of  Hu- 
man Body ;    Universal,  Analogues  of,   in 
Vertebral  Column ;  24  in  Numbers,  t.  455, 
pp.   325-327;    Secondary  Class   of.    Ana- 
logues of,  in  Small  Bones,  t.  456,  p.  327 ; 
Tertiary,  Analogues  of,  in  Muscles,  Nerves, 
Viscera,  etc.,  do.,  p.  327. 
Abstract  (or  Exact)  Science,   allied  with 
Logieismal  Mentation,  Masculoid,  a.  42,  t. 
204,  p.  168. 
Abstract   Substantives,   fourth  Degree  of 
Comparison,  t.  549,  p.  391 ;  t.  553,  p.  894. 
Abstraction,  never  Perfect,  a.  12,  t.  267,  p. 
203  ;  Absolute,  is  equal  to  Death,  t.  409,  p. 
286 ;   never  Absolute,  t.  547,  p.  390. 
Abstbaction(s).      See   "Senseless  Abstrac- 
tions ;"  Pure  Ideal  is  Unreal,  a.  13,  t.  267, 
p.  204;  Pure,  are  Pure  Nothings,  a.  21,  22, 
t.  267,  pp.  209,  210 ;   t.  399,  p.  281  ;  a.  28, 
do.,  p.  216  ;  Pure,  all  Negative,  but  Sciento- 
Basic,  a.  21,  t.  267,  p.  210;  accepted  by  Mr. 
Millas  by  others  in  Mathematics,  a.  22,  do.; 
might  be  ettectively  ridiculed  there,  do. 
Abstractismts,  of  Existence,  The,  =  Exact 
Science,  t.  121,  p.  70 ;   and  Concretismus, 
t.   398,  p.   281;   of  Form,   Eesume  of,   t. 
608,  p.  430  ;   Diagram  No.  38,  do.,  p.  431 ; 
of  Form,  carried  to  the   Top,  t.  636,  p. 
4-16. 
Abstractologt,  adapted  to  Diagrammatical 
Eepresentation,  t.  275,  p.  201 ;   Table  No. 
15  (Fundamental  Exposition),  t.   278,  p. 
204;     distributed,   t.   280,   p.   205;    sub- 
divided. Typical  Table  No.  7,  t.  40,  p.  23; 
t.  277,  p.  202  ;  to  fourth  Attenuation,  t.  280, 
281,  pp.  205,  206 ;  Clef  of,  t.  277,  p.  202 ; 
Clefs  of  Subdivisions  of,  t.  281,  p.  206;  Ana- 
logue of  Dialectical  Cosmical  Conception, 
Table  29,  t.  394,  p.  279 ;  Diagram  No.  22, 
t.  575,  p.  407. 
"  Absurd  "  Metaphysical  Equations.    See 

Metaphysical  Equations. 
Absurdity,   of  doctrine  of  th.e  Absolute — 


644 


DIGESTED  Ij^DEX  TO   THE 


Mill,  a.  7,  t.  267,  p.  201 ;  See  "  Senseless 
Abstractions." 

Accomplishment.    See  Action  and  Art. 

Action,  Metiiodic  Line,  Analogue  of,  1. 1088, 
p.  624 ;  in  Religion  =  Conduct,  t.  22,  p. 
15;  in  Philosophy,  symbolized  by  the 
Eight  Hand  and  Side,  Diagram  No.  2 
(Typical   Tableau),   t.  41,    p.    24;    t.  42, 

p.  25. 

Action.  See  Art,  and  Practical  Philosophy ; 
internal  =  Function,  a.  2,  t.  42,  p.  25;  ex- 
ternal, symbolized  by  Limbs  and  Trunk, 
do.,  do.,  do. ;  Analogue  of  Eight  Hand,  do. 
do.,  do. ;  t.  42,  p.  26  ;  a.  3,  do.,  do,  ;  t.  47, 
p.  40 ;  Transition  to,  1. 135,  p.  75 ;  equal  to 
Spirit,  equal  to  Conation,  by  Analogy,  t. 
142,  p.  102 ;  represented  by  the  Hand  and 
Breath,  c.  1-7,  t.  143,  p.  102. 

AcTiONOLOGY  (Opcrology),  Doctrine  of  Ca- 
reers, relation  of  to  Theology,  Table  18, 
t.  347,  p.  245. 

Actuality,  and  Exact  Eeasoning,  always 
contradictory,  a.  12,  t.  267,  pp.  203-205; 
or  Eeality,  contradicts  Logic ;  Eeconcilia- 
tion,  a.  12,  t.  267,  p.  203. 

Addition,  and  Subtraction, — Dialectic  of  Ag- 
gregation and  Dispersion,  t.  388,  p.  274;  c.  1, 
do.,  do. ;  =  Unism,  Affinity,  t.  847,  p.  521 ; 
includes  Multiplication,  t.  849,  do. ;  and 
Subtraction,  fundamental,  t.  850,  do. ;  re- 
peats Number  One,  t.  850,  p.  522;  and 
Subtraction,  Form- Analogues  of,  Diagram 
No.  65,  t.  909,  p.  545  ;  Compound  -  Multi- 
plication, t.  910,  p.  546. 

Addeess,  Mode  of,  for  Communication  with 
the  Author,  Introduction  p.  xxvi. 

Adjectives,  Transcendental  Domain,  a.  21, 
t.  267,  p.  209;  a.  28,  do.,  p.  216;  relation 
of,  to  Physics,  t.  392,  p.  278  ;  represented 
by  Surfaces,  t.  549,  p.  391;  Degrees  of 
Comparison  of,  t.  549,  551,  552,  pp.  391-893, 
Diagram  No.  17,  p.  393. 

Adjective  Domain  =  Quality,  t.  551,  p. 
392 ;  Surfaces^  Facets^  Aspects^  Reflects^  do. 

Adjectivity,  the  Domain  of  Transcendental- 
ism, a.  29,  t.  267,  p.  209 ;  a.  28,  do.,  p.  216 ; 
governing,  in  a  sense,  t.  488,  p.  349  ;  and 
Substantivity,  Table  No.  40,  t.  562,  p.  398 ; 
Order  of,  t.  563,  p.  399 ;  Elaborismal,  do.,do. 

Adjustment,  Internal  Subjective;  External 
Objective,  t.  307,  308,  p.  222;  t.  310,  p. 
224;  t.  311,  do.;  the  Grand  Doctrind, 
t.  1113,  p.  633. 

Adjustments,  of  Science,  replacing  Primi- 
tive Simplisms,  1. 1122,  p.  638. 


Adult  Age,  means  replacement  of  Primitive 
Simplisms  by  Scientific  Formulae,  t.  1122, 
p.  638  ;  of  Man,  New  Catholicity  of,  t. 
1111,  p.  632. 

Adult  Life  of  Society,  c.  36,  t.  136,  p.  85. 

Adultoid  Period,  c.  36,  t.  136,  p.  85 ;  a.  30, 
c.  32,  t.  136,  p.  95. 

Advent,  of  Spiritism,  meaning  of,  t.  424,  p. 
296 ;  t.  432,  p.  305. 

Adventists,  or  "  Millerites,"  alluded  to,  t. 
431 ,  p.  301 ;  wherein  right — Hequembourg, 
c.  6,  t.  430.  p.  301. 

Advice,  to  the  reader,  Introduction,  p. 
xxxix ;   p.  xl. 

Aeriform  Consistency,  t.  675,  p.  460;  t. 
681,  p.  4C1 ;   Table  No.  42,  t.  683,  do. 

Aerology,  Vander  Weyde,  t.  338,  p.  240  ; 
t.  339,  p.  241. 

Affection,  characterizes  the  Proto-Societis- 
mus  or  Old  Order  of  Society,  t.  802,  p.  218 ; 
AND  Eeason  characterize  the  Final  Order, 
do.,  do. ;  Feminoid,  do.,  do. ;  and  Intelli- 
gence, Inexpugnability  of,  t.  526,  p.  381. 

Affections,  of  Matter,  t.  392,  p.  278 ;  do. ; 
Gove,  t.  804,  p.  503  (Light,  Heat,  etc.); 
held  to  be  Space-Phenomena,  t.  61,  p.  38  ; 
and  Thoughts,  Order  of,  c.  34,  t.  603,  p. 
873. 

Affinity,  Theory  of  Attraction,  Analogue 
of  Chemistry,  t.  391,  p.  277 ;  Table  No. 
28,  t.  393,  p.  278  ;  pregnancy  of  meaning 
of,  t.  891,  p.  277 ;  at-ness  of  Boundaries, 
t.  847,  p.  521. 

Affirmations,  of  Immense  Contraries,  t. 
1120,  p.  637. 

Afrite,  the,  and  the  Locomotive,  Introduc- 
tion, p.  xxxi. 

AoASSiz,  anticipates  the  Discovery  of  a  Uni- 
tary Science,  Introduction,  p.  xxii ;  views  it 
as  Classification,  do.,  and  p.  xxiii ;  on  Clas- 
sification, t.  491,  p.  850;  Plans  of  Structure 
— Animal,  t.  631,  p.  442;  cited  on  Facts 
and  Laws,  t.  495,  p.  854 ;  Embryology,  t. 
960,  p.  567. 

Aggregation,  and  Dispersion,  Dialectic  of, 
t.  388,  p.  274;  Analogue  of  Arithmetic, 
Table  26,  do.,  p.  275;  of  Points,  Dots, 
Objects,  Persons  in  Society,  etc.,  t.  842, 
p.  519. 

Air,  an  Element ;  Type  of  Spiritual  Exist- 
ence, breath,  spiro,  I  breathe,  etc.,  t.  94, 
p.  57;  reinstated  as  an  Element,  t.  102, 
p.  61. 

Alcoves,  in  Libraries,  difficulty  in  Num- 
bering, c.  2,  t.  652,  p.  454. 


BASIC  OUTLINE  OF  UNIVERSOLOGY. 


645 


Algebra,  and  Arithmetic,  illustration  from, 
Introduction,  p.  xiv  ;  a  branch  of  Mathe- 
matics, t.  230,  p.  177 ;  t.  231,  do. ;  Abstract, 
c.  7,  t.  231,  p.  183  ;  t.  249,  p.  189  ;  Calcu- 
lus of  Functions  —  Pure  Abstract  liela- 
tions— t.  240,  p.  186;  Clef  of,  t.  281,  p.  206; 
t.  280,  p.  205 ;  classified,  t.  389,  p.  275 ; 
Science  of  Equation,  t.  390,  p.  276 ;  Ana- 
logue of  Dialectic  of  Equations  (Meta- 
physical Equality),  Table  27,  t.  390,  p.  276  ; 
agrees  with  Bi-lateral  Symmetry  of  Body, 
t.  452,  p.  320:  illustrated  Principle  of 
Equality  in,  t.  454,  p.  324 ;  Diagram  No. 
40,  t.  610,  p.  432. 

All-differentiated  Unity  =  The  Infinite, 
t.  239,  p.  185. 

All  Men  Free  and  Equal,  truth  and  falsity 
of  the  aphorism,  a.  31,  t.  267,  p.  219. 

All  Things,  are  all  things  else,  =  Convert 
ible  Identity,  t.  89,  p.  53 ;  contained  in 
least  thing,  t.  461,  p.  333 ;  t.  522,  p.  379 ; 
differ  only  in  Degree,  t.  603,  p.  426 ;  Type 
of  the  Constitution  of,  t.  855-859,  pp.  522- 
524 ;  Diagram  No.  58,  p.  524. 

All  Truth,  Consecration  and  Devotion  to, 
a.  35,  t.  204,  p.  163;  the  New  Gospel,  t. 
1117,  p.  635. 

Alimentary  Canal,  Analogue  of  Purgatory 
or  the  "  World  of  Spirits,"  t.  408,  p.  286, 
t.  412,  p.  288. 

Alphabet,  of  Pure  Transcendental  Science, 
Numbers,  t.  1103,  p.  628  ;  of  all  true  Learn- 
ing, what,  t.  485,  p.  347. 

Alphabets,  Lingual,  Ontological,  Logieal, 
Ideological,  Introduction,  p.  xviii. 

Altruism,  and  Egoism— Comte,  1. 112,  p.  67. 

Altitude.  See  Height ;  Three  Degrees  of, 
in  Science-World ;  Earth,  Air,  Man,  Pel- 
vis, Thorax,  and  Head,  t.  285,  p.  209 ;  t. 
284-292,  pp.  208-212. 

Alwato,  Introduction,  pp.  viii,  xviii,  xxvii, 
xxviii,  xxxvi,  xxxvii ;  The  New  Scientific 
Universal  Language,  will  furnish  the  Ulti- 
mate Technicals  of  Universology,  and  of 
all  the  Sciences,  c.  14,  t.  43,  p.  28 ;  See 
Notice  to  reader  prefixed  to  p.  1,  and  title- 
page  ;  will  supply  new  discriminations, 
0. 4,  t.  60,  p.  38  ;  will  exhibit  the  most 
perfect  System  of  Notation,  t.  493,  p.  351 ; 
Introduction  to,  t.  367,  and  Note,  p.  401. 

Alwatoso  Bo,  t.  673,  p.  406. 

Amative  Methods,  of  Animals  and  Vege- 
tables, meaning  of,  t.  1068,  p.  619. 

Ambigu's,  Semi- Vowels,  t.  641,  p.  450. 

America  (and  Europe),  Kelatoid,  c.  5,  t.  448, 


p.  319;  forgotten  by  Hugo;  destined  to 
lead,  c.  1,  t.  430,  p.  299;  forgotten  by 
Wronski,  c.  6,  t.  448,  p.  320  ;  the  Newest 
People,  Ultra-^me  Intellect,  hence  Intui- 
tion, etc.,  do.  ;  Entente  cordicUe  of  Eussia 
and,  do.,  p.  321 ;  c.  6,  7,  do. 

American  Idea,  intervention  of,  t.  532, 
p.  304. 

Analogic,  defined  and  contrasted  with  Cata- 
logic.  Table  1,  t.  15,  p.  11 ;  c.  7,  do. ;  Clef 
of,  t.  277,  p.  202  ;  place  of,  in  Scale,  Table 
15  (Fund.  Ex.),  t.278,.p.  204;  Clef  of,  t.  281, 
p.  206 ;  and  Logic,  the  Bases  of  Mathematics, 
t.  273,  p.  200  ;  Clefs  of,  t,  281,  p.  206  ;  allied 
with  Transcendentalism,  a.  24,  t.  267,  p.  213; 
has  the  same  relation  to  Co-Existences  as 
(Cata-)Logic  to  Co-Sequences,  t.  321,  p. 
228  ;  Clancy,  Mill,  Buckle,  c.  1-9,  t.  321,  pp. 
228-  234;  t.  386,  p.  274;  Analogue  of  Dialectic 
proper.  Table  No.  25,  t.  387,  p.  274 ;  differs 
from  "Positive  Logic" — Oomte,  t.  445,  p. 
315  ;  generalized  =  Comtean,  do. ;  Prin- 
ciple of  Equality  in,  t,  454,  p.  324 ;  =  Co- 
Existential,  t.  585.  p.  414 ;  Varieties  of,  t. 
588,  p.  417  ;  Diagram  No.  26,  do.,  p.  418 ; 
left  undistributed  in  Typical  Tableau,  t. 
593,  p.  419 ;  relations  of,  to  Logic,  t.  594, 
p.  420 ;  a  New  Mathematics  and  a  New 
Logic,  t.  1054,  p.  613. 

Analogical  Anatomy  of  Head  and  Trunk, 
t.  464.  p.  334. 

Analogical  Form,  t.  576,  p.  408 ;  t.  584, 
685,  pp.  413-415  ;  Diagram  No.  24,  t.  584, 
p.  414;   Diagram  No.  25,  t.  585,  p.  415. 

Analogical  Methods,  in  Science,  t.  583,  p. 
413  ;  t.  622,  p.  438. 

Analogicismus,  t.  619,  p.  437 ;  Numeral 
Analogues  of,  t.  620,  do. 

Analogue(8)  ;  See  Analogy,  and  Correspond- 
ence, Type,  Type-Form,  Reflect,  Symbol, 
etc. ;  the  Head  is  so  of  Intelligence,  etc., 
t.  42,  p.  25  ;  Light  of  Intelligence,  Heat  of 
Love — Swedenborg,  c.  2-6.  t.  105,  pp.  62, 
63 ;  of  Tri-personality  of  God,  1. 130,  p.  73 ; 
Matter  is  so  of  Nature,  t.  135,  p.  74 ;  the 
Knife  of  Intellect,  c.  2,  t.  136,  p.  76 ;  Teeth, 
do.,  c.  19,  do.,  p.  80;  the  Discovery  of 
Unitary  Law,  the  Centre  of  the  Circle,  t. 
180,  p.  129 ;  Logic  (Catalogic)  is  so,  of 
Progression  in  Time,  e.  7,  t.  321,  p.  233; 
Analogic,  of  Station  or  Eest  in  Space,  c.  8, 
do. ;  Point  and  Unit ;  Line  and  Duad,  Ele- 
ments of  Number,  and  Elements  of  Form, 
a.  26,  t.  204,  p.  158 ;  Points,  of  Substance, 
Lines,  of  Form ;  of  Sensation,  Point,  Unit ; 


646 


DIGESTED  INDEX  TO   THE 


of  Thought  Line,  Duad ;  a.  37,  t.  204,  p. 
165 :  a.  38,  do.,  p.  166;  t.  399-403,  pp.  281 
-282 ;  Transeeudeutalism  of  Ileaveu,  Ex- 
perientialism  of  Earth  and  Hell,  t.  406,  p. 
284 ;  Interiors  and  Superiors  of  Body  are 
80  of  Heaven,  Inferiors  and  Exteriors  of 
Earth,  Middle  Eegion  of  Purgatory,  t.  408, 
p.  285  ;  of  Degrees  of  Comparison,  t.  551, 
p.  392;  Mind-Things  of  Matter-Things, 
and  vice  versa,  t.  792-797,  pp.  498,  499; 
See  Type,  Keflect,  Echo ;  of  Number  and 
Form,  t.  854,  p.  522  ;  of  the  Four  King- 
doms, t.  888,  p.  535. 
Analogy.  As  all  the  Diagrams,  Tables,  and 
much  of  the  body  of  the  work  are  nothing 
but  illustrations  of  Analogy,  or  Correspond- 
ences, or  Echoes  of  the  same  Principles  in 
different  Domains,  only  a  few  leading  refer- 
ences will  be  inserted  in  the  Index  under 
this  head.  See  Analogue,  Correspondence, 
Symbol,  Tendential  Analogy,  Eepetitive 
Analogy,  etc. ;  between  discovery  of 
earth's  motion  and  Universology,  Introduc- 
tion, pp.  x-xiv  ;  Universal,  when  probable, 
what,  do.,  p.  xiv ;  of  Sense  of  Sight  with 
Universology,  do.,  p.  xvi ;  equal  to  Law 
of  Comparison,  do.  p.  xvii ;  between  Ele- 
ments of  Matter,  Mind,  and  Movement, 
do.,  p.  xviii ;  Universal,  Discovery  of,  do., 
p.  xxi;  not  heretofore  sufficiently  under- 
stood for  a  basis  of  Classification,  Agassiz, 
do.,  p.  xxii ;  Corate,  Peirce,  do.,  do. ; 
Unity  of  Plan,  Fourier,  Agassiz,  do.,  p. 
xxiii,  xxiv;  Pythagoras,  do.,  p.  xxv  ;  do., 
pp.  xxvi,  xxvii ;  do.,  p.  xxx ;  between  the 
Elements  of  Form  and  the  Elements  of 
Sound,  do.,  pp.  xxiii,  xxxiv,  xxxv;  as 
Connectivity  of  Parts,  do.,  p.  xxxix. 

Of  Human  Body  and  Human  Society,  of 
Head  with  Knowing,  of  Left  Side  with 
Affection,  of  Right  Side  with  Action,  etc., 
t.  42-44,  pp.  25-29  ;  t.  46-56,  pp.  29-35  ; 
a.  1-3,  t.  42,  p.  25.  Scientifically  dis- 
covered is  Universology  itself,  t.  59,  p.  36  ; 
of  the  Heavens  and  Man,  t.  81,  82,  p.  45 ; 
Echo  of.  Involution  and  Evolution  of,  t. 
101,  p.  60;  Oken,  t.  121,  p.  70;  all  Organ- 
ization by  it  the  same,  t.  136,  p.  75  ;  Ten- 
dential, c.  25,  26,  1. 136,  p.  81  ;  Confusion 
of,  by  Swedenborg  (Man  and  "Woman, 
Love  and  Wisdom),  c.  37, 1. 136,  p.  85 ;  of 
Idealism  and  Sensationalism,  a.  9.  c.  32,  t. 
136,  p.  88  ;  Feeling  of  Substance,  Know- 
ing of  Form,  c.  30, 1. 136,  p.  82 ;  stated  and 
illustrated  as  between  Matter  and  Mind, 


Substance  and  Form,  Feeling  and  Know, 
iiig,  Will  and  Movement,  t.  143,  p.  102 ;  t. 
144,  p.  104;  of  the  Parts  and  Appurtenan- 
ces of  the  Body,  Head,  Breath,  Voice,  etc., 
c.  1-8,  pp.  102,  103. 

Grammatical,  c.  3-6,  t.  144,  145,  pp.  104- 
106 ;  Of  different  Kinds,  Semi-poetic, 
Naturalistic,  Scientific,  t.  147.  p.  106  ;  as 
set  forth  by  Emerson,  t.  148-150,  pp.  106- 
109  ;  by  the  School  of  Fourier,  t.  151,  pp. 
109,  110;  by  Swedenborg,  (Correspond- 
ence), 1. 152,  pp.  110,  111 ;  See  Correspond- 
ence ;  Scientific  as  defined  universologic- 
ally,  t.  153,  p.  Ill :  illustrated  by  the 
Geometrical  Aspects  of  a  Circle,  do. ;  not 
easy  to  be  discovered,  1. 154,  p.  112 ;  Ke- 
condite.  Occult,  the  Grand  Arcanum  of 
Nature,  do..  Simplest  illustration  of,  from 
Cardinal  and  Ordinal  Numbers,  t.  155-158, 
pp.  113-116  ;  t.  215,  p.  154  ;  Basis  of  Uni- 
versology, t.  159,  p.  116;  of  Feeling  with 
Matter,  and  of  Knowing  with  Form,  1. 160, 
p.  117;  of  Intellect  with  "Logic"  of  He- 
gel, "Mathematics"  of  Fourier,  Sciento- 
Philosophy,  t.  161,  do. ;  of  Conation  or 
Will  with  Movement  or  Action,  t.  162,  p. 
118  ;  as  Echo  between  Domains,  not  new, 
t.  165,  p.  119 ;  poetically  or  mystically  has 
abounded  more  profusely ;  Basis  of  He- 
gelianism,  still  Naturoid,  t.  165,  p.  119  ; 
Science  disgusted  Avith,  do.,  p.  120;  has, 
howevei',  used  it  in  Comparative  Anatomy, 
etc.,  t.  166,  do. ;  'not  vitally  or  centrally,  t. 
167,  p.  121 ;  illustrated  by  the  poets,  George 
Herbert,  Walt  Whitman,  Bailey,  a.  17,  t. 
152,  pp.  122,  123. 

Of  Point  and  Unit;  Line  and  Duad; 
Elements  of  Number  and  Elements  of 
Form,  a.  26,  t.  204,  p.  158 ;  of  Sensation, 
Point,  Unit ;  of  Thought,  Line,  Duad  ;  a. 
87,  t.  204,  p.  165;  a.  38,  do.,  p.  166  ;  be- 
tween Number  and  the  Universe,  t.  228,  p. 
176 ;  t.  399-403,  pp.  281,  282 ;  of  Two 
Sides  of  the  Body  and  the  Two  Sexes,  t. 
322-338,  p.  228-234;  of  (Cata-)Logic  with 
Progression  in  Time ;  of  Analogic  with 
Eest  in  Space,  c.  7,  t.  321,  p.  233 ;  Funda- 
mental between  Space  and  Time,  and  Truth 
and  Good— Swedenborg,  Tulk,  Universol- 
ogy, c.  10-39,  t.  503,  pp".  362-376  ;  Naturic 
and  Scientic,  c.  23,  do.,  p.  867. 

Question  transferred  by  Scientific  Anal- 
ogy from  Mind  to  Matter,  t.  398,  p.  280 ; 
Grand  Cosmical  and  Evolutionary,  t.  421- 
430,  pp.  294-299 ;  t.  433-435,  pp.  306-308  ; 


BASIC  0UTLI]5?^E  OF  TJIflVEESOLOGY. 


647 


c.  1,  t.  435,  p.  808 :  of  East  and  West,  t. 
436,  p.  309;  of  Objective  and  Subjective 
Method,  t.  434,  p.  313 ;  of  Religion,  etc., 
c.  1-5,  t.  448,  p.  317 ;  of  Parts  of  the  Body, 
t.  453,  p.  321 ;  c.  1-10,  do.,  do.;  c.  1-9,  t. 
503,  pp.  357-361 ;  of  Elements  of  Speech 
and  Sciento-Pbilosophy,  t.  485,  p.  347. 

Of  Varieties  of  Form  with  Depart- 
ments of  Being,  t.  496,  498,  p.  355  ;  Num- 
ber, t.  508,  p.  362 ;  between  Form  and 
Number,  the  most  striking  in  respect  to 
Powers ;  or  Descartes'  Algebraic  Geometry, 
t.  588,  p.  417 ;  Mechanical,  t.  622,  p.  437  ; 
between  Matter  and  Mind,  t.  639,  640,  p. 
449 ;  of  all  Forms  and  Principles  =  Echo, 
t.  498,  p.  353  ;  not  merely  general,  but 
minute,  do.  ;  Mathematically  exact,  do. ; 
of  Egg,  and  Female,  t.  772-775,  pp.  491, 
492  ;  renders  a  Science  of  the  Universe  pos- 
sible, t.  797,  p.  499  ;  between  Electricity 
and  Chemistry,  t.  801,  p.  501  ;  of  Matter 
and  Mind,  Evolution  of,  identical,  t.  835, 
p.  517. 

Analogicismtts.    See  Analogical  Order. 

Analogical  Order,  place  of,  in  Scale,  t.  619, 
p.  436 ;  Method,  and  Side-by-Sideness,  t. 
620,  do. 

"  Analogical  Philosophy,"  Field  of,  char- 
acterized, c.  1,  t.  1105,  p.  629. 

Analysis.  See  Thesis ;  a  necessary  pre- 
requisite to  a  Social  Synthesis,  t.  114,  p. 
68 ;  error  of  Comte's,  do. ;  =  Difterentia- 
tion,  t.  211,  p.  151 ;  not  to  be  an  Absolute 
Diffusiveness,  whence  Destruction,  do.; 
how  employed  in  Mental  Philosophy; 
how  in  Chemistry,  t.  212,  p.  152  ;  Eadical, 
see  Radical  Analysis ;  meaning  Induction, 
a.  12,  t.  198,  p.  144:  the  Process  of  discover- 
ing Principles,  a.  13,  do. ;  and  Synthesis, 
meaning  Deduction,  defined  by  Sweden- 
borg,  a.  14,  do. ;  tabulated.  Table  1,  a.  15, 
do. ;  Radical,  to  Universals,  a.  49,  t.  204, 
p.  171 ;  Mathematical,  t.  230,  p.  177  ;  Clef 
of,  t.  281,  p.  206 ;  and  Synthesis,  =  In- 
duction and  Deduction,  c.  3,  t.  345,  p.  244 ; 
Ordinary  and  Extraordinary,  t.  483,  p.  344; 
Phonetic,  do.,  t.  484,  p.  345 ;  c.  1,  do.,  p. 
846 ;  Ultimate,  t.  765,  p.  487  ;  Analytical 
Method,  Induction,  c.  5,  t.  1012,  p.  592 ; 
Universological,  incisive,  ultra,  c.  6,  t.  1012, 
p.  593 ;  and  Synthesis  as  terms,  use  of,  c. 
9,  do.,  p.  595. 

Analytical  Generalizations,  Duismal, 
Compare  Observational  Generalizations,  a. 
20,  c.  32, 1. 136,  p.  92 ;  attained  by  the  Ultra- 


Inductive  Method,  a.  13,  t.  198,  p.  144; 
Analogues  of,  in  Human  Body,  Schemative 
Lines  in  Pure  Space  ;  Ideal  Outlay ;  Typ- 
ical Plans ;  Type-Forms,  t.  455,  p.  325 ; 
equal  to  Sciento-Philosophy ;  Uuiversaloid, 
Generaloid,  Specialoid,  Analogues  of,  in 
Human  Body,  t.  458-464,  pp.  331-335.  See 
Sciento-Philosophy ;  begin  in  Lowest  Anal- 
ysis ;  Necessary  and  Universal ;  Unism, 
DuisM,  Trinism;  t.  1010,  1011,  p.  589; 
start    from    Minutest     Particularity,  t. 

1011,  do. ;  Focal  Point  situated  everywhere, 
do.,  p.  590 ;  All  Things  in  Least  Thing, 
do. ;  specifically  defined,  t.  1012,  p.  590 ; 
Confucius,  c,  1,  2,  t.  1008,  p.  588 ;  general 
discussion  of,  c.  1-18,  t.  1012,  pp.  590-601 ; 
similar  to  Deduction,  not  the  same,  c.  1,  2, 
do. ;  4  Drifts,  do. ;  Central,  Omnipresent, 
c.  3,  do.,  p.  591 ;  may  take  departure  from 
any  point,  do. ;     See  Analytical    Order ; 

,  discriminated  from  Deduction,  c.  11,  do., 
p.  595 ;  tTie  Extremity  of  Induction  itself, 
do.,  p.  596  ;  the  only  True  Scientific  Uni- 
versals, do. ;  c.  12,  do. 

Analytical  Method,  c.  18,  t.  1012,  p.  601. 

Analytical  Order,   not  Analysis,   c.  5,  t. 

1012,  p.  592 ;  further  defined,  c.  7,  do., 
p.  594. 

Analytoid  Form,  distributed  (Algebraic, 
etc.),  t.  609,  p.  431 ;  Diagram  No.  39,  do., 
p.  432  ;  t.  610,  do. ;   Diagram  No.  40,  do. 

Anatomy.  See  Transcendental  Anatomy; 
Cut-up  of  Body,  signified  by  the  traits  or 
feature-lines,  a.  1,  3,  t.  42,  p.  25  ;  =  make- 
up or  Constitution  of  whole  body,  do.; 
Analogue  of,  the  Head,  t.  42,  p.  26  ;  is 
Scientoid,  t.  43,  do. ;  and  Physiology, 
Analogy  of,  with  Society,  t.  44,  p.  29; 
Clean-Cut,  t.  458,  p.  331 ;  Analogues  in,  of 
Head  and  Trunk,  t.  464,  p.  334 ;  and  Phy- 
siology, contrasted,  c.  25,  t.  503,  p.  367 ; 
Transcendental,  Goethe  and  Oken,  t.  1044, 
p.  608;  t.  1080,  p.  623;  t.  967,  p.  570; 
969,  do. 

Anathema,  Spirit  of,  the  real  Sin,  t.  1047, 
p.  610. 

Anatomism  =  Eadical  Analysis,  t.  482,  p. 
344. 

Anaxagoras,  Table  1,  c.  1,  t.  226,  p.  163« 
his  doctrine  of  Homoiomeria,  a.  36,  t.  204, 
p.  164 ;  of  Nous  or  Mind,  do. ;  of  Final 
Causes,  basis  of  Teleology,  do. 

Ancestors.  See  Ascendants. 

Ancients,  wisdom  of,  vindicated  in  respect 
to  four  Elements,  1. 102,  p.  61. 


648 


DIGESTED  INDEX  TO  TUE 


Andrews  (Stephen  Pearl),  author  of  "Sci- 
ence of  Society,"  c.  2,  t.  40,  p.  24;  elabor- 
ator'of  the  Individuality  Doctrine  of  War- 
ren, t.  48,  p.  30;  on  Individual  Sovereignty, 
t.  48,  p.  30. 

Andeusi.vn  Method,  the  True  Deductive, 
Introduction,  p.  i. 

Angels,  correspond  to  our  Higher  Thoughts, 
t.  411,  p.  288;  t.  418,  p.  292;  all  derived 
from  Men — Swedenborg,  t.  419,  p.  293. 

Angel,  seen  by  John,  1. 1114,  p.  634. 

Angle.  See  Point ;  Form-analogue  of  Three, 
or  Trinism,  t.  633,  534,  p.  384 ;  gives  Gon- 
eology,  relates  to  Mineral  World,  t.  607, 
p.  429. 

Angulism.   See  Limitation. 

ANiiiAL,  the  Grand,  t.  887,  p.  535  ;  See  Ani- 
mal Kingdom. 

Animal  Kingdok  =  Artism  of  Nature,  t. 
883,  p.  635 ;  Analogue  of  Movement,  t. 
1065,  p.  618. 

Animal  (not  Man)  repeats  Substance,  1. 1065, 
p.  G18 ;  a  Product  of  Mineral  and  Vege- 
table, 1. 1068,  p.  618. 

Animalogt,  place  of,  in  Scale,  Table  15,  t. 
278,  p.  204 ;  Zoology,  do.,  repeats  Vital 
Eealism,  Table  No.  23,  t.  359,  p.  258; 
Table  No.  29,  t.  394,  p.  279 ;  and  Vege- 
talogy.  Analogues  of,  in  Body,  t.  453,  p. 
222. 

Animism,  Linea-Pnnctate,  t.  607,  p.  429 ; 
liorizontal,  t.  630,  p.  442 ;  in  Human  Body, 
t.  633,  p.  444. 

Annihilation,  of  Reality  by  Radical  Analysis, 
the  Basis  of  Sciento-Philosophy,  t.  484,  p 
345 ;  of  World  of  Appearances,  by  Theol- 
ogy ;   by  Hegel,  t.  810,  p.  507. 

Annotation,  and  Commentary,  what,  Intro- 
tlnction,  pp.  viii,  ix. 

A  NOETIC,  not  Noetic.    See  Noetic. 

Antagonism,  Polar.  See  Polar  Antagon- 
ism. 

Ante  NATAL,  and  Post-natal  Life,  relations 
or;  t.  705,  p.  466. 

Anthkopio  Form,  t.  614,  p.  434 ;  Individual 
'•Sphere,"  do.;  =  Man-Form,  t.  964,  965, 
p.  509 ;  Diagram  No.  73,  t.  965,  p.  569  ; 
Subdivision  of  Sectionoid,  Integral,  Group- 
ial,  do. ;  t.  986,  p.  575.    See  Form. 

Anthropio  Type  or  Form,  Chick  and  Brood, 
t.  9s7,  988,  p.  576. 

Anthropism  =  Science,  Duismal,  t.  993,  p. 
579  ;  echoes  to  Echosophy,  t.  995,  p.  580. 

Antheopo-Cobpoeoloqy,   Human-Body-Sci- 


ence,  a  branch  of  Macro-Physiologv,  c.  3, 
t.  5,  p.  5. 
Anthropoid,  Anthropoidule,  t.  881,  p.  532  ; 
Diagram   No.   60,  do. ;   t.  892,   p.  636  ;   t. 
888,  p.  535 ;   t.  929,  p.  555. 
Anthropology,  =  Science  of  Man,  definition 
and  derivation  of,  t.  4,  5,  p.  2,  3  ;  previous 
meaning  of,  t.  5,  p.  3  ;   distinguished  from 
Monanthropology,  do. ;   in  Scale,  c.  2,  t.  5, 
p.  5 ;  =  Politique-Positive,  and  La  Morale 
of  Comte,  t.  36,  p.  20  ;   but  not  precisely,  t. 
37,  p.  22 ;  requires  Pre-Clef,  t.  282,  p.  207 ; 
Third  Story  of  World-Temple,  t.  285,  286, 
pp.  209.  210,  211 ;   Science  of  Man,  Notar 
tion  of,  t.  282,  p.  207 ;  Bank  of,  t.  286,  p. 
211 ;  t.  294,  p.  215  ;  Cosmology,  and  Pneu- 
matology.  Order  of,  t.  298,  p.  217 ;   Distri- 
bution and   Notation  of,   t.  302,    p.  218; 
echoes  to  Uranology,  Table  17,  t.  339,  p. 
241 ;   repeats  the  Ontological  Faith,  Table 
20,  t.  355,  p.  250 ;   higher  than  Pneumatol- 
ogy,  c.  1,  t.  434,  p.  307  ;  echoes  to  Anthro- 
pomorphism,  t.   461,   p.   338;     Table  §4, 
do. ;  =  Positive  Politics— Comte,  t.  999,  p. 
582. 
Anthropo  -  Mentaloqy  —  Psychology,     a 
branch  of  Macro-l*hysiology,  c.  3,  t.  5,  p.  5. 
Anthropomorphism,  relations  and  Clefs  of, 
t.  469,  p.  338 ;   Table  34,  do.  ;  echoes  to 
Anthropology,  do. ;  Univcrsological,  Swe- 
denborgian,  c.  1,  2,  t.  895,  pp.  538,  539. 
Anticipatory  Method,   mention  of,  t.  345, 
p.  244 ;   c.  3,  t.  345,  p.  244 ;   in  Science, 
Form- Analogue  of,   t.   683,  p.  413;  First 
Drift  of  Line,  t.  616,  p.  435;  Diagram  No. 
41,  do.;  t.  622,  p.  438. 
Antiquity,  Absolutoid,  c.  5,  t.  448,  p.  319. 
Ants.  See  Learned  Ants. 
Antitheses,    in    Philosophy    reconciled,  a. 
30,  t.  204,   p.   160;  Philosophical,  as  the 
Limit  and  the  Unlimited  ;  the  One  and  the 
Many,  Love  and  Wisdom,  cover  the  same 
ground ;   are  merely  special  instances  of 
Unism  and  Duism,   c.  2,  t.  226,  pp.  163, 
164;    no    other    terms    universally    con- 
venient, do. 
Antithesis,  in  Dialectic  of  Hegel,  from  Plato, 
t.  376,  p.  268 ;   See  Thesis ;  of  Sides  of 
Body,  t.  379,  p.  270. 
Antithet,  True,  to  Minim  of  Straight  Line, 

t.  647,  p.  390. 
Antithetical  Reflexion,  of  Inherence  and 
Appearance,  or  of  Entity  and  Function,  as 
in  case  of  Philosophy  and  Science,  c.  1, 1. 15, 
p.  10 ;  in  case  of  Masculism  and  Feminism, 


BASIC  OUTLIIS-E  OF  UIsTIVEESOLOGY. 


649 


c.  5,  1. 136,  p.  77  ;  See  Polat  Antagonism ; 
of  Matter  and  Mind,  a.  11,  c.  32,  t.  136,  p. 
89 ;  of  the  Absolute  and  the  Relative,  a. 
16,  c.  32,  t.  136,  p.  91 ;  of  Concrete  and 
Abstract  Distribution,  illustrated  in  the 
Mathematics,  Diagram  No.  1,  c.  3,  t.  231, 
p.  180;  and  Balanced  Vibration^ — Eecip- 
rocal  Interchange,  t.  381,  p.  2?2 ;  between 
Antecedents  and  Sequents  =  "The  Be- 
coming," t.  384,  p.  273  ;  Side-by-Sideness, 
t.  386,  do.;  Compound,  t.  387,  p.  274; 
Culmination  of,  t.  390,  p.  276 ;  of  Primary 
and  Secondary  Distributions,  c.  22,  t.  503, 
p.  366 ;  between  Subjective  and  Objective 
Standpoints,  c.  23,  do.,  p.  367 ;  of  Origin- 
als and  Eeflects,  c.  24,  do ;  c.  29,  do.,  p. 
369 ;  t.  580,  p.  410 ;  t.  623,  p.  439 ;  of 
Character  and  Function,  t.  719,  p.  471 ; 
AND    Polar  Antagonism   of   Inherence 

'  AND  Appearance,  or  of  Entity  (or  Es- 
sential Character)  and  Function,  t. 
754,  p.  482 ;  of  Form  and  Function,  t. 
754,  p.  482;  and  Polar  Antagonism  of 
Prime  Elements,  t.  751-756,  pp.  481-483  ; 
OF  Spirit  and  Matter  (Spirit  World 
AND  World  of  Matter),  t.  762,  763,  p. 
486 ;  t.  804,  p.  503 ;  between  Primitive 
States  and  Ultimate  Elaboration,  t.  883,  p. 
533 ;  t.  884,  do. ;  t.  1019,  p.  593 ;  of  the  State 
and  the  Individual,  t.  760,  p.  485. 

Antithetical  Eepetition,  of  the  Lowest  in 
the  Highest,  c.  3,  t.  3,  p.  2. 

Aoristas  Duas  of  Pathagoras=Duism,  t.  204, 
p.  155 ;  and  Mbnas,  contrasted  with  Peras 
and  Apeii'on,  Note,  do. ;  means  more  than 
Indeterminate  Two,  a.  24,  do.,  p.  166; 
Table  1,  c.  1,  t.  226,  p.  163. 

Apartments,  of  the  Temple,  1. 1027,  p.  598. 

Apeiron.  See  Unlimited,  The,  a.  18,  t.  204, 
p.  153 ;  =  Unism,  a.  20,  do.  ;  a.  22,  do.,  p. 
154 ;  and  Peras,  contrasted  with  Monas  and 
Aoristos  Duas,  a.  23,  do.,  p.  155.  Philolaus, 
a  disciple  of  Pythagoras,  c.  19,  t.  204,  p. 
153;  Table  1,  c.  1,  t.  226,  p.  163. 

Apocalypse,  understanding  of,  in  the  Old 
Church,  (Protestant),  and  by  Swedenborg, 
a.  51,  t.  204,  p.  172 ;  Exposition  of,  forth- 
coming, t.  463,  p.  334 ;   t.  480,  p.  343. 

A  Posteriori.  See  Orders;  Two  a  priori, 
and  two  Orders,  t.  444,  p.  314. 

Appearance,  Unreal,  t.  808-810,  p.  507 ;  the 
Natural  World  a  World  of,  by  Idealist 
Tlicorv,  a.  9,  c.  33,  t.  136,  p.  87 ;  and  In- 
herence, Antithetical  Eeflexion  and 
Polar   Antagonism   of,    t.  751-756,  pp. 

49 


481-483  ;  of  One  and  Many,  t.  757-769,  pp. 
483-488 ;  Primaiy  and  Secondary,  adverse, 
t.  765,  p.  487. 

Appetism,  in  Mechanics  and  Government, 
contrasted  with  Arbitrism  and  Logicism, 
t.  352,  p.  248. 

Appetology,  in  Theology,  Sentiment  of 
Charm,  Love  of  God,  t.  349,  p.  247  ;  re- 
peats Attraction,  Table  19,  t.  352,  p.  249. 

Applied  Science.  See  Action ;  Art ;  Prac- 
tical Philosophy. 

A  Priori.  See  Order(s) ;  Two  a  posteriwi 
Orders,  t.  344,  p.  314;  Phrenological 
Method  in  Universology,  t.  946,  p.  561 ; 
and  a  posteriori,  two  of  each,  c.  8, 1. 1012, 
p.  594. 

Arbitrism,  defined,  derives  all  things  from 
an  Irresponsible  Will ;  contrasted  with 
Logicism,  which  see,  a.  6,  c.  32,  t.  136,  p. 
85 ;  a.  52,  t.  204,  p.  173 ;  Odd,  Original, 
Absolute,  t.  306,  p.  221 ;  in  Mechanics  and 
Government,  contrasted  with  Logicism  and 
Appetism,  t.  352,  p.  248  ;  and  Logicism, 
question  of  precedence  of,  t.  378,  p.  270; 
and  Logicism,  Eeconciliation  of,  Pantarch- 
ally,  c.  7,  t.  448,  p.  321 ;  and  Logicism ; 
Ends  of  the  Egg,  t.  991,  p.  578 ;  yields  to 
Logicism,  1. 1117,  p.  635 ;  blends  and  har- 
monizes with  Logidsm,  c.  2,  t.  1119,  p. 
637 ;  a.  1,  c.  1,  do.,  p.  636. 

Abbitrismal  Mentation,  Natural  Order, 
Feminoid,  from  Sensation  to  Thought, 
(1  -f  2),  a.  42,  t.  204,  p.  168. 

Arbitrismal  Eeqime,  c.  1,  t.  1119,  p.  636. 

Abbitrismology,  in  Theology,  defined  and 
characterized,  t.  349-351,  pp.  246-248; 
compared  and  contrasted  with  Logicismol- 
ogy,  t.  351,  p.  248 ;  Table  19,  t.  352,  p.  249. 

Arc,  of  Circle,  Elementary  Eotundism,  t. 
516,  p.  376  ;  t.  521,  p.  378 ;  =  Mathema- 
tics, t.  1003,  p.  584. 

Arcana,  of  Christianity, — ^T.  L.  Harris,  c.  1, 
t.  420,  p.  294 ;  of  Nature,  seen  in  the  Ama- 
tive Methods  of  Animals  and  Vegetables, 
t.  1068,  p.  619. 

Architect,  and  Builder,  illustration  from. 
Introduction,  p.  xxxv  ;  Plans  of  the  Scien- 
tismal,  1. 1053,  p.  612. 

Architecture  of  Unitary  Home — Hewitt,  c. 
1,  t.  453,  p.  322 ;  described,  c.  2,  do.,  p. 
322. 

Architectural  Type.    See  Temple. 

Area,  or  Surface,  the  Simplest  (Eectilin^ar) 
Figure  embracing,  is  a  Triangle,  t.  538,  p. 
358 ;  Elaborismal,  do.,  p  386.    See  Circle. 


650 


DIGESTED  INDEX  OF  THE 


ABGimBKT,  an,  what,  t.  594,  p.  420 ;  every- 
thing, even  the  Universe,  is  one — Milton, 
t.  594,  p.  420. 

"  Arising,"  is  the  lucipiency  of  the  Becom- 
ing, t.  384,  p.  273. 

Aeistotle,  progenitor  of  Bacon  and  Kant, 
t.  91,  p.  55 ;  his  Categories,  t.  107,  p.  63 ; 
his  Golden  Mean  (Mesotes),  a.  20,  t.  204, 
p.  154  ;  his  drift  toward  Science,  a.  56,  t. 
204,  p.  174. 

Aeithmetio  and  Algebra,  illustration  from, 
Introduction,  p.  xiv ;  Abstract-Concrete, 
c.  7,  t.  231,  p.  183;  t.  249,  p.  189  ;  Calculus 
of  Values,  t.  240,  p.  186 ;  Kule  of  Three, 
t.  249,  p.  189 ;  Clef  of,  t.  281,  p.  206 ;  a 
branch  of  Mathematics,  t.  230,  p.  177 ;  231, 
do. ;  Fingers  and  Toes,  the  Analogue  of, 
t.  452,  p.  320. 

Abmobt  of  Teuth,  the  whole,  t.  1111,  p. 
632. 

Arms  =  Wings  of  Edifice,  c.  2,  t.  453,  p. 
322. 

Abmy,  the  Type  of  Compulsory  Social  Or- 
ganization, t.  842,  p.  519 ;  Industrial  Ar- 
mies for  the  Future,  do. ;  Army  or  Troop, 
Analogy  of,  with  Numeral  Series,  t.  1071- 
1075,  p.  620. 

Abeanoemekts,  Scheme  of,  in  Society,  t. 
310,  p.  223 ;    t.  311,  'p.  224. 

Abt,  is  Nature  modified  by  Science  or  sys- 
tematized Knowledge,  1. 10,  p.  8 ;  Consti- 
tuents of,  do.,  t.  10,  p.  8 ;  Art,  Nature,  and 
Science,  1. 11,  p.8;  allied  with,  or  a  branch  of 
Practical  Philosophy,  1. 12,  p.  9;  1. 13,  p.  9; 
Bee  Table  1,  t.  15,  p.  11 ;  symbohzed  by  ex- 
ternal action  of  Limbs  and  Trunk,  a.  2,t.  42, 
pp.25,26;  Naturism  of,  new  and  resplendent, 
c.  4,  t  448,  p.  318 ;  modulates  Nature  and 
Science,  t.  480,  p.  343 ;  of  Painting,  Ruskin 
cited,  on  Form  as  Element  in,  t.  494,  p. 
853 ;  and  Spirit,— Chest,  Heart,  and  Lungs, 
c.  7,  t.  503,  p.  361 ;  Pivotal  Numbers  in. 
Table  1,  c.  9,  t.  503,  p,  361 ;  the  Analogue 
qf  Modulism,  t.  516,  p.  876;  represented 
by  Tbinism,  t.  543,  p.  388;  corresponds 
with  Beauty  or  the  Beautiful,  t.  545,  p. 
889 ;  Tables  Nos.  37,  38,  do. ;  Tapering 
or  Wedge  form ;  includes  Artisanism, 
t.  636,  p.  446;  Form- Analogues  of,  t. 
509,  p.  365 ;  t.  610,  p.  367 ;  Elementary 
Form-Type  of,  t.  513,  p.  372 ;  Figures  in 
all  Compositions ;  how,  t.  514,  p.  873 ;  t. 
516,  p.  376  ;  t.  520,  p.  372  ;  t.  521,  p.  378 ; 
has  within  itself  an  Artism,  a  Scientism, 
and  a  Naturism,  t.  522,  p.  879 ;  renovates 


Nature,  how,  t.  890,  p.  536 ;  has  a  Natur- 
ismus,  a  Scientismus,  and  an  Artismus  of 
her  own,  t.  891,  do. ;  relates  to  Modulated 
Form,  t.  1027,  p.  598;  relations  of,  to 
Membranous  Coverings,  t.  1062,  p.  617  ; 
with  Substance,  t.  1063,  do. 

Aet-Cbeation,  Laws  of,  in  Domain  of  Lan- 
guage, Introduction,  p.  xxxvii, 

Abt-Domain,  Dubiousness  of,  in  Classifica- 
tion, t.  641,  p.  450. 

Aet-Foem,  not  Geometric,  what,  c.  1,  t.  802, 
p.  501. 

Art-Life,  the  Highest  Arena  of,  t.  994,  p. 
579 ;  Governmental  Art,  do. ;  Schiller  on 
Lycurgus,  c.  1,  do. 

Aeticulation,  Little  Jointing,  =  Vertebral 
Column  =  Time  ;  t.  455,  p,  326. 

Aetisanism,  included  in  Art,  t.  636,  p. 
446. 

Aetism,  Abstract  Principle  of  Art ;  See  Ter- 
minology, c.  12,  t.  43,  p.  28 ;  =  Blended 
Harmony  of  Eoundness  and  Straightness, 
t.  520,  p.  377 ;  within  Art,  within  Nature, 
and  within  Science,  t.  522,  p.  379. 

Aetismus,  Science  of,  defined  =  Arto-Phi- 
losophy,  t.  480,  p.  348,  Analogue  of 
Tbinism,  Surface,  the  Beautiful,  Table  No. 
83,  t.  545,  p.  389 ;  of  Nature,  t.  888,  p. 
535  ;  is  the  Naturismus  of  Society,  t.  889, 
p.  535 ;  the  Domain  of  Being  characterized 
by  Graces,  t.  890,  p.  536. 

Aetismology,  defined,  t.  480,  p.  343. 

Aetistic  Rehabilitation,  of  the  Planet,  t. 
433,  p.  306. 

Aetistic  Joinings,  Overlapping,  c.  40,  t 
503,  p.  376. 

Aetistic  Modification,  t.  515,  p.  876;  t. 
569,  p.  403  ;  by  Modulating  Line  around 
the  Egg,  t.  784,  p.  495;  t.  786,  p.  496;  t. 
790,  p.  497  ;  t.  924,  p.  552 ;  t.  929,  p.  556 ; 
t.  1038,  p.  605  ;   t.  1049,  p.  611. 

Aetistic  Sense,  supplements  Science,  a.  1, 
c.  1,  1. 1119,  p.  636. 

Aetoid,  term  defined,  c.  28,  t.  86,  p.  82 ;  See 
Terminology,  c.  1-14,  t.  43,  pp.  26-28. 

Aetoid  Philosophy,  not  the  umpire,  1. 177, 
p.  127. 

Aeto -Philosophy.  See  Table  1, 1. 15,  p.  11 ; 
Table  of  (Typical),  t.  40,  p.  23  ;  treats  of 
the  blending  of  Elements,  t.  259,  p.  193  ; 
defined;  Exposition  of  Apocalypse  forth- 
coming, an  instance  of,  t.  480,  p.  343 ;  t. 
952,  p.  563 ;  defined,  1. 1090,  p.  625 ;  three 
stages  of,  t.  1091,  do. ;  The  Scientismal, 
1. 1092,  1095,  do. ;  The  Artismal,   1. 1094, 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


651 


do.  ;  The  Naturismal,  1. 1095,  p.  626 ;  rep- 
resentatives of  Naturismology  of,  Froth- 
inghams,  author  of  Vestiges  of  Civiliza- 
tion ;  Benjamin  Blood,  t.  1098,  p.  627 ;  Do- 
herty,  Wilkinson,  Smith,  Spiritist  Litera- 
ture, t.  1099,  do. 

Arts,  =  Movement ;  Vander  Weyde,  t.  335, 
p.  238. 

Ascendants,  and  Descendants,  t.  288,  p. 
212;  Ancestors  =  Upper  Half  of  the  Body, 
t.  930,  p.  573. 

AscENDixa,  and  Descending  Scale  of  Com- 
plexity, t.  586,  587,  p.  416  ;  t.  588,  p.  417  ; 
in  respect  to  Analogic,  do. 

Asia,  Absolutoid,  c.  5,  t.  443,  p.  319; — 
Wronski's  idea  of,  c.  6,  t.  448,  p.  320. 

Aspect,  Static,  of  Body;  Shape,  Form,  Idea; 
related  to  Anatomy,  a.  3,  t.  42,  p.  25 ; 
Motic,  of  Body,  Internal,  related  to  Phy- 
siology; Sentiments,  Feelings,  Emotions; 
"the  Bowels  of  Compassion,"  do.;  Sub- 
Motic,  do. ;  Motic,  External ;  Trunk  and 
Limbs ;  related  to  Calisthenics,  Gymnas- 
tics, Labor  and  Play;  so  with  Motion, 
do. 

AsPEOTS,  different,  of  Subjects,  a.  12,  t.  32, 
t.  136,  p.  89  ;  t.  70,  p.  42 ;  to  be  discrimi- 
nated from  Things  (or  Entities),  a.  14,  t. 
267,  p.  205;  a.  16,  do.,  p.  207;  unintelli- 
gible when  taken  as  Things — The  Absolute 
an  Aspect  merely^  a.  4,  t.  267,  p.  198  ;  a. 
16,  do,,  p.  207 ;  Contradictory,  co-exist  as 
the  basis  of  Being ;  a.  11,  12,  13-15,  do., 
pp.  202-207  ;  a.  21,  22,  do.,  p.  210  ;  of  the 
whole  Truth  represented  by  Sects,  Na- 
tions, etc.,  c.  1,  t.  353,  p.  249 ;  Reflects, 
Faces,  Facets,  Analogous  with  Physics,  t. 
453,  p.  322;  =  Adjective,  t.  551,  p.  392; 
OF  Tbuth,  too  multifarious  to  be  mas- 
tered in  the  infancy  of  the  race,  t.  1111,  p. 
632 ;  Phases  of  Being,  not  Entities,  t.  753, 
p.  482. 

Aspectual  Disobtminations,  not  Entical,  of 
Philosophy  and  Science,  t.  812,  p.  508. 

AsTBONOMT,  illustration  of,  from  the  nature 
of  Universology,  Introduction,  p.  xi ;  Co- 
pernican  and  Anti-Copernicau  Systems, 
do. ;  Typical  Science  of,  Concretology  or 
Elaborate  Cosmology,  t.  274,  p.  200 ;  echo 
of,  Human  Body,  and    in  Society,  do.; 


=  Objective  Society,  t.  312,  p.  224;   Anal- 
ogy of,  with  Whole  Body,  t.  453,  p.  321. 

Atheist,  Catholic,  Baptist,  and  Quaker  will 
shake  hands  with  each  other,  t.  1111,  p. 
632. 

Atheism  tends  to  Theism,  t.  84,  p.  47 ;  rela- 
tions and  Clef  of,  Table  34,  t.  469,  p.  338 ; 
echoes  to  Nihilism,  do. ;  and  Theism  may 
both  be  embraced  in  the  compoundest 
Aspect  of  Truth,  t.  1046,  p.  610  ;  t.  1111, 
p.  632 ;   t.  1120,  1121,  1122,  pp.  637,  638. 

Atlas.    See  Map. 

Atmospheee,  Analogue  of  Spirit-World, 
second  degree  of  Altitude,  t.  285,  p.  209 ; 
Thorax,  do.; 

Atom,  Unit,  Monad,  etc.,  t.  759,  p.  484  ;  See 
Point;  do.,  signalized,  t.  822,  p.  513; 
Diagram  No.  53,  do.  ;  t.  822,  p.  514;  Dia- 
gram No.  54,  t.  828,  p.  515;  t.  829-842,  pp. 
515-519. 

Atoms,  representative  of  Persons  in  Society, 
t.  312,  p.  224  ;  Analogues  of  Worlds,  and 
of  Individuals  in  Society,  t.  391,  p.  277  ;  of 
Units ;  of  Points,  t.  398,  p.  280 ;  compose 
Substance,  a5  Analogues  of  Points  and 
Units,  t.  685,  p.  461. 

Atomists,  Greek,  anticipated  Dalton,  t.  91, 
p.  54;   Table  1,  c.  1,  t.  226,  p.  163. 

Atonement,  The  Grand  Eecouciliation 
through  Universology,  Introduction,  p. 
xxix. 

Attainment.   See  Bank. 

Attkaction,  repeats  Appetology,  Table  19, 
t.  352,  p.  249 ;  See  Affinity,  Passional 
Attraction;  Table  29,  t.  394,  p.  279;  iu 
Government,  t.  994,  p.  579 ;  Pull,  t.  622,  p. 
439;  Industrial;  See  Industrial  Attrac- 
tion. 

AuBA,  Feminine,  of  Nature  and  Woman,  t. 
400,  p.  282. 

AvEBAGE,  Mean  Level,  t.  566,  p.  400 ;  Let- 
ter(s),  Ng,  t.  567,  p  401 ;  t.  568,  p.  402. 

Axes  =  Axiomata,  Levels  and  Perpendicu- 
lars of  the  New  Jerusalem,  a.  54.  t.  204,  p. 
173;  Cardinism  and  Ordmism  of  the 
Word,  t.  1089,  p.  624. 

AxioMATA.  See  Axes,  Axioms. 

Axioms,  existence  of,  denied,  a.  55,  t,  204,  p. 
173;  Absolutoid  View,  by  same— Poe, 
Mill ;  practically  they  exist,  do.,  p.  174. 


652 


DIGESTED  INDEX  OF  THE 


B. 


Babtlon,  the  Great,  meaning  Mystery,  to  be 
utterly  destroyed  and  removed,  a.  49,  t. 
204,  p.  171 ;  characterized  from  now,  a.  50, 
do.,  p.  172 ;  means  the  Whole  Church  of 
the  Past,  a.  51,  do. ;  and  the  former  Con- 
fusion of  all  Human  Affairs,  do. ;  Infanta- 
Femiuoidal,  do. ;  Co-Matrix  or  Placenta, 
do. ;  the  plagues  to  fall  on  her,  a.  52,  do., 
p.  173 ;  an  old  and  evil  city,  incoherent 
Humanity ;  a  woman ;  an  edifice,  c.  2,  t. 
453,  p.  323. 

Back,  of  the  Body,  Analogue  of  the  Left,  of 
the  Absolute,  and  of  the  East,  c.  5,  t.  448, 
p.  319. 

Backbone  of  Language,  Oral  Speech,  t.  807, 
p.  506  ;  of  Philosophy, — Comte  ;  bony  il- 
lustration, c.  8,  t.  503,  p.  361.  See  Vertebral 
Column. 

Bacon,  and  Descartes,  recouciliation  of,  c. 
8,  t.  15,  p.  13  ;  doctrine  derived  from  Aris- 
totle, t.  91,  p.  55  ;  his  epoch  not  a  part  of 
the  Larger  Scientific  Dispensation,  c.  34,35, 
t.  136,  p.  84. 

Baconian  Method,  limited,  inapplicable  to 
Co-Existences, — Mill,  Buckle,  Clancy,  c. 
1-9,  t.  321,  pp.  228-233.  See  Inductive 
Method. 

Bain,  Prof.,  defines  Feeling ;  states  question 
of  priority  between  it  and  Knowing,  2.  29, 
t.  136,  p.  82 ;  mentioned  on  p.  335. 

Balanced  Vibration,  of  Keason  and  Feel- 
ing, in  the  Final  Order  of  Human  Affairs, 
t.  302,  p.  219;  of  Individuality  and 
Unity,  t.  303,  do. ;  t.  304,  p.  220 ;  of  Faith 
and  Skepticism,  a.  13,  t.  998,  999,  p.  587. 
See  Antithetical  Eeflexion. 

Balance  of  Character,  t.  309,  p.  223. 
-  Balconies  or  Edifice  —  Mammse,  c.  2.  453, 
p.  322. 

Ball.  See  Globe. 

Baptist,  Catholic,  Quaker,  and  Atheist  will 
shake  hands  with  each  other,  t.  1111,  p. 
632. 

Base-Line,  t.  560,  p.  398 ;  the  Type  of  Limit, 
and  Definition,  t.  580,  p.  410  ;  of  Analogic, 
t.  585,  p.  414 ;  First  Power,  t.  588,  p.  417 ; 
Three  Offices  of,  t.  591,  p.  419. 

Bases,  and  Standards,  Limbs,  Diametrids, 
t.  452,  p.  321 ;  Metaphysical  and  Mathe- 
matical =  Quality  and  Quantity,  t.  458,  p. 
329. 

Basio  OinxiNB,  when  written,  Introduction, 


p.  vii;  phrase  defined,  Introduction,  p. 
XXX  vi. 

Basic  Distribction(8),  of  the  Metaphysi- 
cians— Knowing,  Feeling,  Conation,  t.  25, 
p.  16;  it  becomes  obvious  that  there  must 
be  one  ;  must  apply  to  all  Spheres,  t.  137, 
p.  98  ;  that  of  Fourier, — Mathematics,  Mat- 
ter, Spirit ;  Intelligence,  the  Body,  the  Pas- 
sions, 1. 138,  p.  99 :  the  two  compared,Tab.  9, 
t.  138,  p.  99 ;  Comte's  Distribution,— Intel- 
ligence, Affection,  Action,  added,  do.;  Swe- 
denborg's,  the  "Will,  the  Understanding, 
same  brought  into  harmony  with  the  pre- 
ceding, t.  139,  do. ;  Universological — Mat- 
ter, Mind,  Movement,  t.  25,  p,  16. 

Basis.  See  Table  1,  t.  15,  p.  11 ;  of  New 
Science  and  Philosophy,  t.  126,  p.  71.  See 
Ground. 

Basis-Philosophy,  of  Universology  and  In- 
tegralism,  t.  485,  p.  347  ;  Completion  of,  t. 
487,  p.  848. 

Basement.  See  Foundation  ;  of  House = Pel- 
vis, c.  2,  t.  453,  p.  322. 

Beard,  of  the  Male,  in  relation  with  Throat, 
Neck,  and  Chest,  c.  3,  10,  t.  453,  pp.  324, 
331 ;  Meaning  of,  c.  5,  t.  443,  p.  326  ;  ga- 
thers Vital  Magnetisms ;  Minor,  of  Wo- 
man, c.  8,  t.  453,  p.  330. 

Eeauty,  c.  3,  t.  43,  p.  27 ;  See  Terminology; 
as  between  Man  and  Woman,  c.  8,  t.  354, 
p.  329  ;  represented  by  Trinism,  t.  543,  p. 
388 ;  corresponds  with  Art,  t.  545,  p.  889  ; 
Table  No.  38,  do. 

Beautiful,  the,  represented  by  Art,  t.  545, 
p.  389  ;  Table  No.  38,  do.  See  The  True 
and  The  Good. 

Becoming,  The,  of  fleraclitus,  a.  31,  t.  204, 
p.  160  ;  defined,  t.  384,  p.  273 ;  what  the 
Analogue  of,  t.  385,  do. ;  Analogue  of 
Logic,  Table  25,  t.  387,  p.  274. 

Begetting,  =  Birth,  Dentition,  Puberty,  c. 
4,  t.  448,  p.  319. 

Beginning,  of  Universal  Development=  Phi- 
losophy, t.  16,  p.  11 ;  of  Orderly  Progress 
in  Human  affairs,  dreaded  as  the  End  of 
them,  t.  186,  p.  130  ;  illustration  of  circle, 
1. 180,  p.  129  ;  of  Multiplication  Table,  t. 
189,  p.  133  ;  Middle,  and  End,  three  terms 
of  Indeterminate  Numeration,  (Determi- 
nate, First— Second— Third),  t.  217,  p.  155, 
and  repeat  the  Three  Propositions  of  Syllo- 
gism, t.  580,  p.  410 ;  t.  587,  p.  416  ;  in  Im- 


BASIC   OUTLINE  OF   UKIVEESOLOGY. 


653 


plied  Logic,  t.  594,  p.  420 ;  Diagram  No. 
27,  do.,  p.  421 ;  are  terms  of  Progressiou 
or  Career,  t.  736,  p.  474 ;   c.  1,  do.,  p.  475. 

Being,  aad  Knowing,  Parallelism  of,  a.  22, 
0.  32,  t.  136,  p.  92  ;  aud  Not-Being,  Parme- 
nides,  a.  31,  t.  204,  p.  160  ;  Table  1,  c.  1, 
t.  226,  p.  163  ;  and  Tliouglit,  Elementismus 
of,  in  N amber  and  Form,  c.  6,  t.  503,  p. 
859  ;  Elaborismus  of,  in  Facts,  do. ;  dis- 
tributed with  Number  and  Form,  t.  506, 
p.  359;  and  Existence,  Table  No.  40,  t. 
562  ;  p.  398 ;  Order  of,  t.  5G3,  p.  399 ;  Ana- 
logue of  Instantiality,  t.  665,  p.  458 ;  de- 
rived from  the  Logos,  t.  747,  748,  p.  480 ; 
Type  of  Organization  of,  is  the  same  in  all 
Spheres,  t.  834,  p.  517  ;  t.  835,  do. 

Belief,  and  Opinion,  to  give  place  to  Knowl- 
edge, t.  1104,  p.  629  ;  importance  of  its 
being  right,  t.  1114,  p.  633  ;  every  one  will 
be  recast,  t.  1123,  p.  638. 

Beneath.    See  Down. 

Berean,  the,  Tlieological  "Work  of  John  H. 
Noyes,  c.  4,  t.  430,  p.  301. 

Berkeley,  Fichte,  Mill,  exthiguish  Matter, 
t.  113,  p.  67  ;  reckoned  as  a  Constructive 
Idealist  by  Masson,  a.  5,  t.  366,  p.  264. 
See  Idealism  of. 

"Betweenity,"  Introduction,  p.  xiv. 

Bible,  Idolatry  of,  t.  582,  p.  412. 

Bi-coMPOUND,  Relations  of  Positive  and  Ne- 
gative, t.  802,  p.  501. 

Bx-cu8PiDS,  c.  7,  t.  503,  p.  360. 

Big-endians,  and  Little-endians,  t.  991,  p. 
577. 

Bi-FUBCATioN  of  the  Concrete,  t.  477,  p.  342 ; 
the  Abstract,  t.  479,  p.  343  ;  tendency  to, 
in  Trinismus  or  Art,  c.  39,  t.  503,  p.  375 ; 
of  Duism,  t.  540,  p.  386;  of  Duism  and  of 
Trinism,  t.  641,  p.  450;  Transition  to  Tri- 
grade  Scale,  t.  642,  p.  450. 

Bi-lateral  Equation,  of  Body,  t.  462,  p. 
833. 

Bilateral  Symmetry,  of  Body,  the  Analogue 
of  Algebra,  t.  452,  p.  320 ;  Hemispheres ; 
Side-Halves  of  Human  Body,  t.  322,  p. 
228;  Sexes  in  Society,  t.  323,  p.  229;  Bride- 
groom and  Bride,  t.  324,  do. ;  of  Object, 
Human  Body,  etc.,  t.  481,  p.  343 ;  c.  7,  t. 
503,  p.  359. 

Biology,  definition,  derivation,  and  abuses 
of,  c.  2,  t.  5,  p.  4;  in  Scale  with  Monan- 
thropoloiy  and  Sociology,  do. ;  Subdivi- 
sions of,  into  Macro-Physiolosry  and  Psy- 
chology, c.  3,  t.  5,  p.  5;  Typical  Table 
(Table  No.  7),  t.  40,  p.  23 ;  Notation  of,  t. 


302,  p.  218 ;  corresponds  with  Vegetative 
and  Animal  Physiological  Systems,  t.  453,  p. 
322;  t.  967,  p.  570;  Kauk  of,  t.  9y9,  p. 
582;  a.  2,  do. ;  and  Psychology,  t.  1096,  p. 
626. 

Birth,  of  Humanity,  New,  a.  51,  t,  204,  p. 
172;  New,  see  Kegeneration ;  aud  Death, 
relation  of,  to  Spirit- World,  t.  404,  p.  i;83; 
Physiological,  Analogue  of  the  Grand  So- 
cial Birth,  t.  434,  p.  306 ;  the  Hour  of,  is 
now  in  the  World,  do.,  do, ;  Begetting', 
Dentition,  Puberty,  c.  4,  t.  448,  p.  ".18. 

Bi-tbinacbia,  Limbs  of  the  World,  a.  9,  c 
32,  t.  136,  p.  88  ;  t.  596,  p.  421. 

Blade,  c.  2,  t.  448,  p.  317 ;  t.  468,  p.  S37. 

Blank  Space,  Analogue  of  Nothing,  t.  651, 
p.  392;  contrasted  with  Thing,  Planet, 
Earth,  =  Nothing  and  Something,  t.  647, 
648,  pp.  452,  453  ;  as  Interstices,  t.  652,  p. 
453 ;  Air,  Breath,  Air-cells  of  Lungs,  do. ; 
Zeros,  in  Number,  do. ;  true  Numeral  Ana- 
logue of,  t.  653,  p.  454;  contrasted  with 
Planet  in  different  ways,  Diagram  No.  44, 
do.,  p.  455. 

Blood,  represented  by  Heart,  t.  95,  p.  58 ; 
Circulation  of,  see  Circulation ;  Plasmas, 
Substance,  c.  7,  t.  143,  p.  103. 

Blood,  Benjamin,  1. 1098,  p.  627,  t.  1107,  p. 
630. 

Blossoms,  Annuals,  etc..  Evolution  and  Ee- 
Involution,  t.  639,  p.  449. 

Blunders,  the  two  Standard  ones,  of  Philos- 
ophy, a.  16,  t.  267,  p.  207. 

Bo,  Alwatoni,  (Fr.  Beau),  t.  573,  p.  406. 

Body,  Human,  Analogue  of  Body  Corporate 
or  Society,  t.  42,  p.  25  ;  Corponite,  Domain 
of  the  Science  of  Sociology,  do.,  do. ;  dis- 
tribution of,  into  Head,  Heart,  and  Hand, 
do.,  do. ;  Human,  echoes  to  Astronomy,  t. 
274,  p.  200;  see  Totality  of  the  Body; 
Human,  Analogues  in,  of  Generalogical 
Principles,  t.  455,  p.  325  ;  purely  Abstract, 
Analogue  of  Analytical  and  Transcenden- 
tal Generalizations,  Typical  Plans,  Type- 
Fonns,  do. ;  in  respect  to  Form,  t.  573,  p. 
406 ;  Limbs  and  Members  of,  Convergent 
Individuality,  t.  760,  p.  484;  one's  own 
objective,  t.  873,  p.  529. 

Bodies,  t.  819,  p.  512;  Suns,  Planets, 
Worlds,  t.  820,  do. ;  Earth  and  Sun.  do. 

Body  and  Bodies,  coincidence  of  with  Na- 
ture, t.  764,  p.  486. 

Boehmen,  Fourier,  Davis,  mentioned,  c.  26, 
t.  503,  p.  368. 

Bone-Distribution  of  the  Human  Hand,  t. 


654 


DIGESTED  INDEX   OF  THE 


1039,  p.  600 ;  and  Flesh,  related  to  Phy- 
siology, t.  1080,  p.  623. 

Bones  of  Body,  see  Small  Bones ;  Vertebral 
Coiuiim,  Coxal,  see  Pelvis  ;  Number  of, 
in  Skull  and  Pelvis,  t.  460,  p.  332  ;  of  Head, 
c.  7,  t.  503,  p.  360;  the  Frame-work  of  the 
Body,  t.  1044,  p.  608  ;  Number  of,  do.,  do. 

Books,  They  will  have  been  opened,  t.  1123, 
p.  630. 

Bosom,  a.  9,  c.  32, 1. 136,  p.  88. 

Botany.  See  Vegetalogy;  Structure  and 
Systematic  Classification  in, — Gray,  t.  490, 
p.  350. 

Bowels,  of  Compassion,  =  internal  Func- 
tion; sentiments,  feelings,  emotions;  a.  3, 
t.  42,  p.  25 ;  or  Interior  of  the  Unit,  t.  471, 
p. 339. 

Boxing,  Scientific,  as  an  illustration,  c.  6,  t. 
143,  p.  103. 

EoYEE,  Prof.  Augustus  French,  his  Intro- 
ductory Paper,  Introduction,  pp.  xxxiv- 
xxxvi ;  of  Pantarchal  University ;  drill  by, 
on  Explosive  Utterance  of  Sounds  (Phonet- 
ics) ;  characterized  as  an  Educationist ; 
author's  indebtedness  to,  mentally,  c.  1,  t. 
484,  p.  346. 

Erahm.  See  Hindoo  Philosophy ;  not  to  be 
confounded  with  Brahma,  c.  1,  t.  89,  p.  62. 

Ebahma,  Hindoo,  t.  89,  p.  62;  Emerson's 
poem,  p.  53. 

Ekahminical  Eg(i,  Hatching  of,  t.  991,  p.  678. 

Brain,  and  Head,  Analogue  of  Heaven,  t. 
408,  p.  285 ;  Hemispheres  of,  Male  and  Fe- 
male, c.  1,  t.  435,  p.  309  ;  Gray  Matter  of,  t. 
lo78,  p.  622 ;  and  hence,  related  to  Psychol- 
o,fry,  t.  1080,  p.  623. 

Branchiness  of  Limbs,  and  Mass  of  Trunk, 
equal  Calculus,  t.  452,  p.  320 ;  of  the  Tree ; 
Linear,  t.  607,  p.  429 ;  relates  to  Geometry, 
do.,  t.  628,  p.  441;  vegetable,  t.  888,  p. 
535. 

Breadth,  Dimension  of,  1021,  p.  593  ;  Male 
and  Female,  Diagram  No.  76,  t.  1023,  p. 
596  ;  t.  1026,  p.  598. 

Breath,  =  Spirit,  c.  8,  t.  9 ;  p.  8 ;  and  Air, 
t.  98,  p.  59 ;  Symbol  of  Spirit  and  Move- 
ment, c.  1-7,  1. 143,  p.  102-103 ;  Vocalized  = 
Vowel  Sounds,  t.  483,  p.  345. 


Bricklayer,  the,  his  method.  Introduction, 
p.  XXX  ;   t.  1052,  p.  612. 

Bride,  the,  of  the  Lord,  a  Glorified  Human 
Society,  t.  971,  p,  571. 

Bridegroom;  and  Bride,  repeat  Hemispheres 
of  Globe,  and  Side-Halves  of  Individual 
Human  Body,  t.  324,  p.  229 ;  the  Social 
Monad,  do. 

Brisbane,  Albert,  notice  of,  t.  1108,  p.  630. 

Broken  Lines,  the  Analogue  of  Indetermi- 
nate Form,  t.  509,  p.  365;  Diagram  No. 
9,  t.  851,  p.  510. 

Brow,  t.  95,  p.  58  ;  see  Head. 

Brute  Force,  of  the  Intellect ;  see  Muscular 
School. 

Buchanan,  Phrenologist,  t.  933,  935,  937,  940, 
pp.  557-560  ;  the  Discoverer  of  Psychome- 
try,  Psycho-Neurology,  and  Mononthropo- 
logy,  t.  944,  p.  560 ;  his  method  still  empir- 
ical, like  that  of  Gall,  t.  945,  p.  561 ;  hia 
Sarcognomy,  t.  960,  p.  568. 

Buckle,  aflBrms  that  we  as  yet  know  nothing, 
Introduction,  p.  xii ;  a  Muscular  Thinker, 
a.  22,  t.  267,  p.  211 ;  cited  on  Facts  and 
Laws,  t.  495,  p.  354 ;  makes  Skepticism  tJie 
Element  of  Progress,  a.  11,  t.  998,  999,  p. 
587 ;  on  Induction  and  Deduction,  c.  12, 
13, 1. 1012,  p.  696,  597 ;  what  he  undertook 
to  do,  how  he  failed,  c.  14,  do.,  p.  598 ;  be- 
came aware  of  his  failure,  c.  15,  do. ;  his 
eloquent  lament  over  disappointed  hopes, 
c.  16,  do. ;  forebodings  of  disappointment 
ror  others,  even  after  success,  do.  ;  these 
■would  have  been  modified  by  a  knowledge 
of  the  true  method,  c.  17,  do.,  p.  601. 

Bud,  of  Tree,  repeats  Point  and  Germ,  t. 
1064,  p.  617. 

Build  (German  Bau)  of  the  Universe;  by 
Keflects  and  Types  of  what  is  in  the  Mind,  t. 
794,  p.  498  ;  Shape  of  Planet  repeats  that 
of  Entire  Universe,  t.  795,  p.  499. 

Builder,  and  Architect,  illustrations  from, 
Introduction,  p.  xxxv. 

Burke,  (Luke,)  Geology  and  Mythology,  In- 
troduction, p.  xxxiii ;  his  Mythonomy,  Pri- 
mary, Secondary,  and  Tertiary  Myths,  c.  7, 
t.  903,  p.  546. 

Butcher's,  division  of  Body,  t.  482,  p.  844. 


c. 


Calculus,  the  Transcendental,  relates  to  the 
Elaborismus  of  Number,  c.  1,  t.  228,  p.  177 ; 
a  branch  of  Analysis,  t.  230,  do. ;  Differ- 
ential and  Integral,  Clef  of,  t.  281,  p.  206; 
its  splitting,  do. ;  of  Variations,  do. ;  Dif- 


ferential and  Integral ;  Analogue  of  Dialec- 
tic of  The  Parts  and  The  Whole,  t.  389,  p. 
275;  t.  390,  p.  276;  Table  27,  do;  of  Va- 
riations, do.,  of  Dialectic  of  Station  and 
Motion,  do. ;   Differential  and  Integral  =; 


BASIC   OUTLINE  OF  TJlSriVEKSOLOGY. 


665 


Brancbincss  of  Limbs,  and  Mass  of  Body, 
t.  452,  p.  320 ;  of  Variations  witli  Supple- 
ness of  Body,  do.    See  Diagram,  No.  40,  t. 
610,  p.  432. 
Calculated  Form.    See  Matliematieal  Form. 
Calculation,  Number  by,  t.  508,  p.  302. 
Calisthenics,  related  to  tlie  Mecliauismus,  a. 

3,  t.  42,  p.  25. 
Canon  of  Criticism,  on  our  Thinkings,  in 
comparison  of  Splieres,  of  Language,  and 
the  Universe,  c.  6,  t.  144,  145,  p.  106.  How 
ignored,  t.  478,  p.  342  ;  on  System  of  Truth, 
c.  1,  t.  494,  p.  353 ;  in  Evolution  of  Num- 
ber ;  in  Number  and  Form,  c.  1,  t.  494,  p. 
854;  without  such  no  real   Discovery  of 
Universology,  c.  2,  do. ;  in  Domain  of  Form, 
t.  506,  p.  359  ;   on  all  Distribution  is  the 
Orderly  Evolution  of  Cardinal  Numeration, 
t.  642,  p.  450 ;  Kant  and  Hegel  without  one, 
t.  717,  p.  470. 
Capital,  and  Pedistal,  1. 1025,  p.  597. 
Capitals,  Italics,  etc.,  use  of  justified,  c.  2,  t. 

3,  p.  2. 
Cardinal,  and  Ordinal  Numbers,  relations 
between  illustrate  Scientific  or  Exact  Ana- 
logy, t.  155-158,  pp.  113-116;  Cardinal 
Numbers  —  hinge-like  —  the  principal  Do- 
main of  Number;  One,  Two,  Three, 
Heads  of,  t.  213,  214,  pp.  152,  153  ;  Con- 
trasted with  First^  Second^  TJiird^  of  the 
Ordinals,  t.  214,  do. ;  Analogues  of,  t.  845, 
846,  p.  521. 
Cardinal  Number, — Series,  Kelations  of,  in 
distribution  of  Number,  c.  235,  p.  182; 
Pei-pendicular,  t.  236,  p.  183 ;  Analogue  of 
Statisra,  t.  238,  p.  184;  Evolution  of  series 
of,  Canon  of  Criticism  on  all  Distribution, 
t.  478,  p.  342 ;  =  existence,  solidarity.  Table 
No.  42,  t.  683,  p.  461. 
Cardinal  Numbers,  their  Scientific  supre- 
macy over  the  Ordinals,  t.  214,  p.  154. 
Cardinal  Numeration,  the  Orderly  Evolu- 
tion of,  the  Canon  of  Criticism  on  all  Dis- 
tribution, t.  642,  p.  450  ;  Groups  in,  t.  658,- 
p.  457;  Space-like,  Statoid,  t.  660,  do.; 
Analogue  of  Universe  at  rest,  solidified  in 
Space,  t.  662,  do. ;  of  Creation,  hinging  on 
Divinity,  t.  668,  p.  458 ;  t.  670,  do.;  Dia- 
gram do.  45,  do.,  p,  459 ;  t.  671,  do. ;  t. 
676,  p.  460. 
Cardinal  Points,  the  Four,  1. 1089,  p.  624. 
Cardinality,  and  Ordinality,  contrasted,  t. 
736,  p.  475,  c.  1-8,  do. ;  furnishes  the  Law  of 
Careers,  do. ;  related  to  Cardinal  Points  in 
Space,  The  Basis  of  Speculative  Science,  c . 


4-8,  t.  786,  p.  476;  Unismal,  c.  1,  t.  895,  p. 
538. 
Cardination,  t.  856,  p.  523 ;  t.  865,  p.  526, 
Cardinism,  and  Ordinism,  t.  740,  p.  477  ;  see 
Cardinality   and    Ordinality  ;     how   difl'er 
from  Duism  and  Unism,  t.  749,  p.  480 ;  of 
the  world,  t.  1089,  p.  624. 
Caedinismus,  Special,  t.  292,  p.  214 ;  Head,  t. 
671,  p.  459  ;  t.  741,  p.  477  ;  see  Cai'diuality ; 
Supremacy  of,  t.  741,  p.  477  ;  the  Authro^ 
poid  such,  t.  892,  p.  536 ;  of  Number  and 
of  Human  Body,  t.  894-896 ;  pp.  638,  539  ; 
Diagrams  Nos.  62,  63,  pp.  538,  539. 
Cardinology,  t.  283,  p.  208. 
Careers,  Notation  of,  t.  283,  p.  208 ;    Doc- 
trine of,  =  Actionology,  relates  to  Theolo- 
gy, Table  18,  t.  347,  p.  245 ;  Dynamism  of. 
Table  19,  t.  352,  p.  249  ;  Mechanism,  Meth- 
od, Drift,  Movement,  t.  621,  p.  437 ;  Law 
of,  Ordinal  Mathematics,  t.  736,  p.  475,  1-8, 
do. 
Carpenter,  Dr.,  t.  62,  p.  39 ;  the.  Nature,  t. 

1050,  p.  611. 
Carpentry.    See  Organization. 
Caryatides,  Diagram  No.  76, 1. 1023,  p.  596 ; 

t.  1025,  p.  697. 
Catalogic,   "  formal,"  school  or  syllogistic 
Logic,  definition  and  derivation  of,  con- 
trasted with  Analogic,  Table  1,  1. 15,  p.  11 ; 
c.  7,  do. ;  Analogue  of  "The  Becoming," 
in  PhUosophy,   t.  385,  p.  273 ;  Table  25, 
t.  387,  p.  274. 
Catalogical  MethodSjThree,  inScience,Fonn 
Analogues  of,  t.  583,  p.  413 ;  t.  622,  p.  438. 
Catalogicismus,  the,  place  of,  in  scale,  t.  619, 

p.  43G. 
Categories,  Logical  Origins  of  Thought,  a. 
23,  c.  32,  t.  136,  p.  92 ;  of  Being,  Elements, 
Table  11,  t.  145,  p.  105 ;  of  Kant,  only  so 
of  the  Understanding,  not  of  Nature,  1. 167, 
p.  121 ;  of  Universology,  both  do.,  p.  122 ; 
Natural,Domain  of  Comte's  Seven  Sciences, 
t.  451,  p.  319  ;  Analogies  of  with  Parts  of 
the  Human  Body,  t.  452,  p.  319 ;  of  Nature, 
7— Comte,  t.  456,  p.  327  ;  of  Kant— Univer- 
sal Principles   of  Mind ;    Cut  of  Body  at 
Median  Line  and  Girdle,  t.  457,  p.  328. 
Categorical  Form.  See  Logical  Form. 
Catena.    See  Chain. 
Catherine,  of  Kussia.  c.  1,  t.  803,  p.  503. 
Catholic,  Baptist,  Quaker  and  Atheist  will 
shake  hands  with  each  other,  t.  1111,  p. 
632;  some  men  such  by  organization,  t. 
1112,  p.  632. 
Catholicism  contrasted  with  Protestantism, 


656 


DIGESTED  INDEX  TO  THE 


with  Islamism,  t.  129,  p.  73 ;  Feminoid,  c. 
8, 1. 136,  p.  77  ;  and  Protestantism,  Recon- 
ciliation of  Pantarchally,  c.  7,  t.  448,  p. 
321 ;  see  Old  Catholicism ;  Mother-Church. 

Catholi-ity.    See  New  Catholicity, 

Catholic  Church,  the  Old,  a.  51,  t.  204,  p. 
172;  The  New,  a.  50,  t.  204,  p.  172;  the 
New ;  how  it  reconciles  the  Old  Catholici- 
ty and  Protestantism' ;  and  so  all  Religions, 
c.  9,  t.  430,  p.  303 ;  the  Broad  High  and 
Deep  Church,  do.;  Old,  Roman,  should 
adopt  Universologial  exposition,  do.,  do., 
do. ;  the  Centering  Stem  of  Unity,  in  Chris- 
tendom, do.,  do.,  do. 

Cause,  Great  First,  allied  with  Number  One, 
1. 117,  p.  69  ;  and  End,  contrasted.  Table  1, 
c.  1,  t.  226,  p.  163. 

Causes,  to  Effects,  Analogy  of,  Tendential,  c. 
24,  t.  503,  p.  367  ;  Finite  Intellects  so,  of 
Time  and  Space,  c.  19,  t.  503,  p.  364 ;  world 
of,  represented  by  the  Foetus,  t.  705,  p. 
466 ;  Natural  below,  Logical  above,  t.  956, 
p.  565;  Skull  and  Pelvis,  t.  959,  960,  p. 
567  ;  t.  961,  p.  568. 

Caveats,  t.  904,  p.  542. 

Cell,  wall  of.  Cell  as  Atom,  t.  829,  p.  515 ; 
Primitive,  Constitution  of,  same  as  of  a 
Man,  do.  do.;  Diagram  No.  55,  t.  830,  p.  516. 

Cellars.    See  Foundation. 

Celestial  Heavens,  t.  301,  p.  218. 

Celestial  Abode,  The,  of  the  Human  Race, 
t.  434,  p.  306. 

Celestial  City,  t.  1028,  p.  599 ;  see  New 
Jerusalem. 

Celestial  Sense,  of  "  The  Word,"  c.  1,  t. 
420 ;  p.  294 ;  c.  26,  t.  503,  p.  368. 

Centering  Point,  over  Head  ;   see  Zenith. 

Central  Undeveloped  Unity,  of  Old  Ca- 
tholicism, t.  1123,  p.  639. 

Centralizing  Tendency  =  Convergent  In- 
dividuality, t.  46,  p.  29. 

Centre  of  Unity,  of  the  Circle  of  Be- 
ing, Analogue  of  the  Discovery  of  the 
Unitary  Law,  1. 180,  p.  129  ;  when  reach- 
ed end  of  Progress  of  that  Kind,  1. 181, 
do.;  Progress  then  reversed,  t.  182,  do.; 
every  Science  has  striven  for,  t.  183, 
do. ;  Common  Bond  of  all  of  them,  do. ; 
fixed,  of  Intellectual  Conceptions,  1. 185,  p. 
130 ;  of  Knowledize,  c.  52,  t.  226,  p.  173 ; 
typical  Position  of,  Governing  or  Reigning; 
Coincides  with  Top  or  Height,  c.  5,  t.  231, 
p.  181 ;  Etymology  of,  t.  400,  p.  281 ;  of 
Space,  of  Circle,  t.  551,  p.  392;  and  circum- 
ference, t.  822,  p.  513 ;  see  Point. 


Centrifugal  Force,  Push,  Divergency,  t. 
6ii2,  p.  437. 

Centripetal  Force,  PuU,  Convergency,  t. 
622,  p.  439. 

Centro-positionality  of  Observer,  on  Earth- 
Plane,  t.  655,  p.  456  ;  t.  790,  p.  497. 

Century,  the,  to  come.  Incipiency  of  the 
New  Life,  t.  434,  p.  307. 

Cephalization,  the  universal  effort  of 
Nature,  t.  1077,  p.  622 ;  a.  1,  do. 

Chain,  Logical,  t.  578,  p.  409. 

Chalaza,  type  of  Inspiration,  1. 1001,  p.  583  ; 
t.  1061,  p.  617. 

Chalybaus,  his  account  of  Hegel,  c.  1,  t.  93, 
p.  55  ;  t.  167,  p.  121 ;  t.  168,  p.  122  ;  1. 178, 
p.  128. 

Chaos,  Negative,  of  Hindoo  Philosophy,  t.  88, 
p.  51 ;  Positive  of  the  Greeks,  t.  90,  p.  54 ; 
and  Organisms  =  Crude  and  Subdued 
Nature,  t.  511,  p.  369 ;  of  Limitation,  Bro- 
ken and  Confined  Lines,  t.  815,  p.  510. 

Chaotic,  Number  and  Form,  t.  509,  p.  364 ; 
t.  529,  p.  382. 

Change,  Eventuation,  Analogue  of  Time,  t. 
665,  p.  458. 

Change  of  Base,  mentally,  in  Universology, 
difficulty  of,  t.  836,  p.  518. 

"Changes  of  State,"  and  "Variations  of 
Form,"— Swedenborg,  c.  30,  33,  t.  503,  p. 
370 ;  c.  34,  do.,  p.  373. 

Character,  two  Grand  Bases  of;  Simple 
Goodness,  and  Wisdom,  t.  309,  p.  223  ;  and 
Function,  Opposite,  t.  719,  p.  471 ;  and 
Sentiment,  The  True  Religion  for  This  Age 
and  the  Future,  t.  1117,  p.  635. 

Charm,  means  of  Government,  t.  994,  p.  579 ; 
in  do..  Highest  of  the  Grand  Arts,  do. ; 
Mutual  of  the  Sexes,  Complexity  in,  a.  1,  c. 
1,  t.  1119,  p.  636  ;    see  Harmony. 

Chemical  Illustration,  by  Young,  t.  175,  p. 
126. 

Chemistry,  Typical  Science  of  Abstract-Con- 
cretology,  t.  272,  p.  199 ;  place  of  in  Scale, 
Table  15,  (Fund.  Ex.),  t.  278,  p.  204 ;  De- 
terminate and  Indeterminate  Departments, 
t.  332,  p.  237  ;  Analogue  of  Affinity,  t.  391, 
p.  277 ;  Table  28,  t.  393,  p.  278 ;  Science  of 
Substance,  Compared  with  Piiysics,  t.  392, 
do. ;  Table  29,  t.  394,  p.  279 ;  allied  with 
Substance,  apart  from  Form,  t.  453,  p.  322  ; 
Science  of  Substance,  echoes  to  Absoluto- 
logy,  t.  468,  p.  337  ;  and  Electricity,  Posi- 
tive and  Negative  Relations  in,  t.  802,  804, 
pp.  501,  503. 

Chewing  -  Chopping  of  Logic,  a.  23,  c.  32,  t. 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


657 


136,  p.  92;  later  tlian  sucking,  a.  24,  do. 
See  Mastication  and  Eating. 

Chick,  from  Egg,  Analogues  of,  Linguistic, 
etc.,  t.  554,  p.  394 ;  and  Brood,  t.  988,  p.  576. 

Chicken  and  Egg,  which  first,  c.  31,  t.  136, 
p.  82 ;  32-III,  do.,  p.  83 ;  c.  35,  t.  503,  p. 
374. 

Chief,  Military,  a  Pivot  of  Social  Organi- 
zation, t.  762,  p.  485. 

Child,  how  born  ;  Man  erect,  t.  884,  p.  533. 

Child,  repeats  Head,  Foetus,  Egg,  etc.,  t. 
975,  p.  572. 

"  Children,  Little."    See  "  Little  Children." 

Childhood.    See  Infantism. 

Chinese  Philosophy,  Primitive  do.,  of  Line 
or  Limit,  allied  with  Hegel,  (Line  or  Li- 
mit), e.  1,  2,  t.  90,  p.  54;  c.  1,  t.  120,  p. 
70 ;  see  Confucius. 

Cholera,  and  Smallpox  teach  Sociology,  t. 
981,  p.  674. 

Chords,  t.  948,  p.  562;  t.  950,  951,  p.  563; 
of  Arcs,  t.  585,  p.  414. 

Christ;  see  Second  Coming  of;  his  mission, 
to  lead  in  the  Spiritual  Dispensation  of 
Human  Affairs,  and  the  Spiritual  Eegene- 
ration  of  Mankind,  a.  48,  t.  204,  p.  170 ;  his 
Doctrine  Personal,  Arbitrismal,  do. ;  he 
declines  to  attempt  to  communicate  ^he 
Higher  Truth  to  that  Age,  do. ;  personifies 
it  as  One  to  come  after,  do.,  p.  171 ;  his 
doctrine  preparatory  first,  a.  49,  do. ;  his 
strength  of  figurative  speech  defended,  c.  2, 
t.  414,  p.  290  ;  as  Lord,  and  the  Church,  t. 
803,  p.  502 ;  his  words  about  the  Temple,  t. 
957,  p.  566 ;  made  no  manifestation  of  Scien- 
tific Knowledge,  a.  6,  t.  998,  999,  p.  584. 

Christians,  better,  who  have  been  infidels, 
c.  1,  t.  84,  p.  47. 

Christianism,  (anity),  progressiveness  of, 
in  doctrine  of  tlie  Trinity,  denying  the  Ab- 
solutism of  Unity  in  God  himself;  So- 
cinianism  or  TJnitarianism  exceptional,  t. 
129,  p.  73;  Element  of  tenderness  in,  t. 
131,  p.  74. 

Christianity,  claims  only  to  be  provisional, 
t.  75,  p.  43,  c.  1,  on  do. ;  not  so  broad  as 
Hiudooism,  more  vital  or  intense,  t.  991;  p. 
578. 

Chromatic  Scale,  t.  948,  p.  562. 

Chronology,  the  basis  of  History,  Vander 
Weyde,  t.  336,  p.  239. 

Chung,  Chinese  for  Middle-Ordinality,  c. 
4-8,  t.  736,  p.  476. 

Church,  the,  preserves  worship,  t.  22,  p. 
15;    the,  must  not  assume  to   dictate  to 


God,  t.  77,  p.  44 ;  should  not  again  re- 
ject the  truth  because  it  comes  out  of 
Nazareth,  t.  78,  do. ;  may  not  have  fully 
understood  God's  providences,  do. ;  t.  311,  p, 
224  ;  t.  312,  p.  225  expectations  of  the 
Millennium  in,  t.  431,  p.  300 ;  Mediatorial, 
the  New  Catholic,  t.  432,  p.  305 ;  see 
Mother  Church ;  The,  see  Lord ;  Femi- 
noid,  t.  803,  p.  503 ;  Priesthood  and  Me- 
taphysicians— Positivists,  a.  6,  t.  998-999, 
p.  583. 

Circle,  with  its  Centre,  Circumference  and 
Eadii,  illustrative  of  Induction  and  De- 
duction, t.  180,  p.  129 ;  t.  188,  p.  131  ;  Dia- 
gram No.  4,  do.,  p.  132 ;  Terminal  Conver- 
sion applies  to,  c.  1, 1. 187,  do. ;  Quadrature 
of  impossible;  type  of  [Jnity,  t.  517,  p. 
377 ;  trom  Expanded  Point,  t.  547,  p.  390 ; 
Arcs  of,  do, ;  enclosing  Space,  t.  551,  p.  392 ; 
the,  Analogy  of  in  Logic,  t.  594,  p.  420 ; 
proper  Diagram  to  represent  a  Globe  or 
Disk  ;  why,  t.  821,  p.  512 ;  Contracted  to  a 
Centre  =  Primitive  Atom,  t.  822,  p.  513 ; 
t.  824,  p.  514  ;  Hieroglyph  of  the  Universe, 
World,  Orb,  t.  826,  p.  514;  Centre  of 
Standpoint  of  Observer,  t.  827,  do. ;  Poeti- 
cal Symbolism  of,  Spenser,  a.  1,  c.  1, 
t.  903,  p.  647 ;  Surface  =  Speculation,  t. 
1004,  p.  684. 

CiRCLisM.    See  Surfacism. 

Circular  Career,  of  Evolution  and  Eein- 
volution  of  Forms,  t.  639,  p.  449. 

Circular  Surface,  Second  Power  of  Eotun- 
dity,  t.  915,  p.  548. 

Circulation  of  the  blood,  allied  with  the 
Heart,  and  with  Physiological  Function,  a. 
2,  t.  42,  p.  25. 

Circumference,  and  Centre,  t.  822,  p.  513 ; 
see  Point ;  t.  823,  do. 

City.  See  Holy  City;  see  New  Jerusalem, 
Babylon ;  New  Jerusalem,  a  single  com- 
plex edifice,  c.  2,  t.  453,  p.  323. 

Civilization,  of  Europe  and  Asia  respectively 
incompatible,  "Wrouski,  c.  6,  t.  448,  p.  320  ; 
neither  competent  to  achieve  more,  do. 

Claim.    See  Discovery. 

Claims,  of  "  Positivists"  and  •'  Perfectionists" 
compared,  a.  6,  t.  998,  999,  p.  584. 

Clancy,  Professor  M.  A.,  his  rank  of  priority 
among  the  members  of  the  Working  Uni- 
versity, Introduction,  p.  vii ;  his  Introduc- 
tory paper,  do.,  pp.  ix-xx ;  Supplementary, 
do.,  pp.  xxxviii-xxxix ;  on  Buckle  and  Mill, 
c.  1-9,  t.  321,  p.  228-234;  cited  upon  Kim- 
ball, c.  2,  t.  736,  p.  475. 

« 


658 


DIGESTED  IXDEX  OF  THE 


Clarke,  a  Constructive  Idealist,  Masson,  a.  5, 
t.  oGO,  p.  264. 

Class,  accords  with  Thought  contrasted  with 
Sensation,  a.  40,  t.  204,  p.  166. 

Classes,  in  Classification — Gray,  t.  490,  p. 
350  ;  =  Classiology,  t.  492,  p.  351. 

Classification  and  Generalization,  Attend- 
ants on  Science,  t.  384,  p.  238  ;  is  the  In- 
determinismus  of  the  Scientismus,  do. ;  of 
the  Sciences,  Vander  Weyde's,  t.  335,  336, 
p.  238,  239  ;  of  the  Sciences  ;  see  Spencerian 
Distribution;  Distribution;  Whole  System 
of,  Gray,  t.  490,  pp.  350 ;  reproduced  among 
the  Sciences  themselves  herein,  do. 

Classiology,  plan  of  in  Scale,  Tabic  15, 
(Fund.  Ex.),  t.  278,  p.  204;  Three  Stories 
of  Elevation,  t.  285,  p.  209  ;  t.  359,  p.  256 ; 
echoes  to  Elaborate  Cosmical  Conceptions ; 
distributed.  Table  29,  t.  394,  p.  279 ;  echoes 
to  Clussss  in  Classification,  t.  492,  p.  351 ;  a 
branch  of  Concretology,  t.  627,  p.  440  ;  dis- 
tributed (Tellurology,  Meteorology,  Ura- 
nology),  t.  634,  p.  445 ;  Diagram  No. 
43,  do. 

Clean-Cut  Analysis.  See  Kadical  Ana- 
lysis. 

Cleab  Fobm.  See  Analogical  Form. 

Cleavage,  first,  of  the  Body  into  Halves, 
etc.,  t.  464,  p.  334. 

Clef.  See  Notation,  and  The  Tables  gener- 
ally of  the  4th  Chapter ;  or  Signature  of  the 
New  Exact  Series  of  Ideas,  Universological, 
1;  2.  t.  125,  p.  71;  1 ;  0,  Metaphysical, 
vague,  t.  165,  p.  120 ;  1 ;  2,  Scientoid, 
exact;  expounded,  do. ;  t.  232,  p.  179  ;  t. 
233,  p.  181 ;  t.  257,  p.  192  ;  t.  260,  p.  193; 
t.    268,    269,    p.    195;     t.    342,     343,     p. 

'   242. 

Clefs,  exhibited,  in  Ceucial  Schema,  ex- 
plained, t.  239,  247,  pp.  185-188  ;  1,  2,  3,  as 
Clefs,  t.  271-278,  pp.  198-204;  t.  281,  p. 
206 ;  of  Careers,  t.  283,  p.  208  ;  of  Stages 
or  Stories,  t.  288,  289,  p.  212 ;  General  of 
the  whole  Scientific  Domain,  t.  289-320, 
pp.  212-227  ;  of  the  Indeterminate  Do- 
main, t.  332,  333,  p.  237;  of  Grand  De- 
partments of  Knowledge  and  of  Concreto- 
tology,  t.  339,  p.  241  ;  of  Echosophic  Sub- 
jectivity, t.  340,  841,  p.  242  ;  of  Theology, 
t.  344,  do.,  t.  348,  p.  246  ;  of  Speculology, 
t.  345,  p.  243  ;  t.  354,  355,  pp.  249,  250  ; 
of  Philosophy  and  Echosophy  compared  ; 
Nihilism  and  Pantheism,  t.  866,  368,  pp. 
261,  262;  Hegelian,  t.  373,  p.  267  ;  of  Dia- 
lectic and  Sciento-Philosophy,   t.  874,  p. 


268  ;  Pneumatological,  t.  428-430,  pp.  298, 
299  ;  of  Ontological  Faith,  t.  436,  p.  309  ; 
double  Form  of,  t.  440,  p.  312  ;  of  Natural 
Philosophy,  t.  441,  do. ;  blending,  t.  442,  p. 
313,  of  the  Absolute,  the  Infinite,  the 
Ecstatic,  t.  448,  p.  316;  of  Sciento-Philoso- 
phy,-1.  471-477,  p.  338-842;  of  Logical, 
Analogical,  and  Pantological  Orders,  t.  619, 
p.  436. 

Climacteeio,  Transition,  in  Human  Affairs, 
c.  4,  t.  448,  p.  319. 

Coccyx.    See  Pelvis. 

Cock,  and  Hen,  t.  988,  p.  576 ;  Figures  of, 
Egg-Form,  Diagram  No.  74,  t.  990,  p.  577 ; 
liis  method  in  love,  t.  1068,  p,  619. 

Co-ExisTENCES,  in  Space,  Table  10,  t.  144,  p. 
104;  contrasted  with  Successivity,  t.  241, 
p.  186  ;  =  Side-by-Side-ness,  and  Analo- 
gic, t.  821,  p.  228 ;  Clancy,  Mill,  Buckle, 
c.  1-9,  t.  321,  pp.  228-234. 

CoHEBENCE  and  Incoherence  of  Society,  t.  842, 
p.  519. 

Coincidence,  =  Eepetitive  Analogy,  c.  12,  t. 
503,  p.  363  ;  c.  24,  do.,  p.  867. 

Coition,  Analogy  of  with,  Throat  and  Neck, 
Eating,  Speaking,  and  Hearing,  t.  448, 
p.  817  ;  of  Science  with  Keligiophiloso- 
phism,  c.  2,  t.  448,  p.  317 ;  Progeny  of,  c. 
4,  do.,  p.  818;  Analogue  of  Movement  or 
Art,  c.  5,  t.  458,  p.  327. 

Coldness  =  Eepulsion,  t.  891,  p.  277. 

Coleridge,  Thesis,  Synthesis,  etc. ;  Gram- 
mar ;  Theology,  c.  1-3,  t.  380,  p.  271. 

CoLiNEATioN,  aiid  Delineation,  Dialectic  of, 
t.  888,  p.  274  ;  Analogue  of  Geometry, 
Table  26,  p.  275. 

Collection  and  Distribution,  c.  2,  t.  15, 
p.  11. 

Collective  Mass,  Society,  t.  811,  p.  224. 

Collective  Humanity,  t.  433,  p.  806. 

Collectivity  ;  The  Collective  Interests  of 
Humanity ;  see  Convergent  Individuality ; 
t.  51,  p.  32. 

Colon,  in  Clef-notation,  t.  293,  p.  215. 

CoLOB,  in  Diagrams  belongs  to  Art  rather 
than  Science,  t.  275,  p.  201 ;  Phrenological 
Organ  of,  t.  935,  p.  558. 

Coloring,  compared  with  Drawing — Euskin, 
t.  494,  p.  354. 

Columns,  Pillars,  Caryatides,  Diagram  No. 
76,  t.  1023,  p.  .596  ;  t.  1025,  p.  597. 

Commentary,  and  Annotation,  what.  Intro- 
duction, pp.  viii,  ix. 

Coming,  Second  of  Christ ;  see  Second  Com- 
ing ;  Fmal,  see  do. 


BASIC   OUTLH^E  of  UlS^IYEESOLOGY. 


659 


Commingling  of  Analogies  in  the  Higheb 
Spheres,  c.  S3,  t.  136,  p.  84. 

Common  Consciousness,  the  Keligious  In- 
stinctual Basis,  t.  21,  p.  15. 

Common  Sense  Philosophy,  a.  18,  c.  32,  t. 
136,  p.  90. 

Common  Unity  of  all  Sj'stems  of  Philosophy, 
through  Integralisin,  t.  464,  p.  335. 

Comparative  Degree,  of  Adjective,  Scien- 
tism,  t.  551,  554,  pp.  392,  394. 

Comparative  Pathology,  Exact  Scientific 
Analogy  between  the  Individual  and  So- 
ciety, t.  981-985,  pp.  573-575  ;  a.  1,  t.  985, 
p.  575. 

Comparative  Science,  t.  476,  p.  341;  see 
Compurology. 

Comparison,  essence  of  Thought,  basis  of 
Reason  as  contrasted  with  Sensation,  a.  37, 
t.  204,  p.  165;  a.  38,  do.,  p.  166;  Etymo- 
logy and  importance  of,  t.  551,  p.  393. 

CoMPAROLOGY,  introduced  and  defined,  t. 
403,  p.  282;  related  to  Line(s),  do.;  = 
Transcendentalism,  do.,  p.  283  ;  =  Sciento- 
Science-and  -Philosophy,  illustrated  from 
Music,  (Do,  Re,  etc.,  of  each  Octave),  c.  1,  t. 
473,  p.  339 ;  t.  478,  pp.  342,  343 ;  world  ex- 
plained from  the  Idea,  and  the  Idea  from 
the  world,  t.  1000,  p.  532 ;  of  Morphology, 
and  in  respect  to  tJniversoIogy,  t.  930,  p. 
556  ;   of  Pathology,  t.  984,  p.  575. 

Compass,  (Dividers,  Calipers),  Circle,  t.  905, 
p.  542  ;  Free  Masonry  do. 

Compatibility,  of  Temperaments,  Powell,  t. 
391,  p.  277. 

Completeness,  symbolized  by  Seven  (7) ; 
Why,  c.  10,  11,  t.  503,  p.  362. 

Complex  Unity  (Religious)  in  the  place  of 
simple  and  Direct  Unity,  Introduction 
(Note),  p.  viii;  of  Unity  and  Individuality, 
t.  304,  p.  220. 

Complex  Truths,  involve  opposite  Falsities, 
a.  31,  t.  267,  p.  220. 

Complexity,  the  Law  of  all  Being,  t.  412,  p. 
288  ;  of  Truth,  inherent  and  normal,  c.  9,  t. 
430,  p.  303 ;  Degrees  of,  in  Form,  t.  586,  p. 
416  ;  General  and  Special,  do. ;  t.  587,  do. ; 
t.  588,  p.  417 ;  t.  599,  p.  423 ;  Increasing, 
Scales  of,  in  Universal  Distribution ;  re- 
gulated by  the  Evolution  of  the  Cardinal 
Numeration  from  One  to  Two ;  from  Two 
to  Three,  etc.,  t.  642,  p.  450  ;  Table  No.  41, 
do. ;  Singulism  and  Pluralism ;  One  and 
Two ;  Nature  and  Science ;  t.  764,  p.  486  ; 
of  Positivity  and  Negativity,  t.  802-805,  pp. 
500-504;  4-fold,  t.  802;  8-fold,  t.  805;  of 


the  Combination  of  Principles  illustrated  in 
the  Case  of  Man  and  Woman,  c.  1,  t.  1119, 
p.  636. 

Composite  Constitution  of  all  Things ;  Mat- 
ter and  Spirit,  c.  1,  t.  614,  p.  434. 

Composite  Form  ;  Analogue  of  Art,  t.  516,  p. 
376;  t.  554,  p.  394;  the  True  Concrete,  t. 
573 ;  p.  406  ;  t.  575,  do. ;  Diagram  No.  22, 
p.  407. 

Composite  Integrality,  of  Society,  from  Con- 
vergent and  Divergent  Individuality,  t.  46, 
p.  30 ;  t.  47,  do. 

Composite  Unity,  of  Individuality  and  Order, 
t.  303,  p.  219  ;  in  Variety  of  the  Opinions 
of  Mankind,  from  Uuiversology  and  In- 
tegration, t.  1123,  pp.  638,  639. 

Composition  and  Decomposition;  Dialectic 
of,  t.  388,  p.  274 ;  Analogue  of  Mathemati- 
cal Analysis,  Table  26,  do.,  p.  275  ;  distri- 
buted, t.  389,  p.  275;  in  Art,  combines 
Figure  and  Direction,  t.  1086,  p.  624 ;  Tri- 
angular Type  of,  t.  1088,  p.  624;  Tran- 
sition from  to  Arto-Philosophy,  t.  1090,  p. 
625. 

Compositions,  All  Art  Figures  so,  how,  t. 
514,  p.  373. 

CoMPosiTY,  of  Mineral  and  Vegetable  in  Ani- 
mal, etc.,  t.  1068,  p.  618. 

Compound  Form.   See  Composite  Form. 

Compressibility,  of  Matter,  t.  652,  p.  453. 

Compulsion,  repeats  Arbitrismology,  Table 
19,  t.  352,  p.  249. 

CoMTE,  Auguste,  guards  himself  against  the 
Utopian  supposition  that  he  claims  to  have 
established  the  Unity  of  Law,  Introduction, 
p.  xxi;  his  Law  of  Three  Degrees,  do.,  p. 
xxxiii ;  furnishes  the  technical  terra  Conti- 
nuify,  c.  3,  t.  9,  p.  7  ;  founder  of  "  Positiv- 
ism," c.  2, 1. 12,  p.  9  ;  of  "  Positive  Philoso- 
phy," and  "  Positive  Religion ;"  the  Bacon 
of  the  19th  century;  adopts  his  grand 
scale  of  mind  from  the  Metaphysicians, 
and  adapts  it  to  Society,  t.  35,  p.  20 ;  de- 
spairs of  Uhitj/  of  Law,  c.  8,  t.  15,  p.  12 ; 
Ms  labors  defined,  t.  36,  p.  20 ;  not  radical, 
a.  2,  do.,  p.  21 ;  charge  against,  of  Material- 
ism, a.  3,  do. ;  gives  le  Grand  Eire  =  the 
Universal  True  Human  World  as  the  object 
of  worship,  in  the  place  of  God,  a.  3,  t.  36,  p. 
22 ;  t.  55,  p.  34;  his  Philosophy  compared 
with  Universology,  Table  7  (Typical  Table), 
t.  40,  p.  23 ;  a  representative  name,  c.  1,  t.  40, 
p.  24;  makes  Psychology  a  branch  of  Bi- 
ology, c.  3,  t.  40,  p.  24 ;  his  fundamental  dis- 
tribution of  Society  into  Intelligence,  Affeo- 


660 


DIGESTED  INDEX  OF  THE 


tion  and  Action,  t.  42,  p.  26 ;  follows  the  Met- 
aphysicians, t.  44,  p.  27  ;  his  distribution 
of  Society  Philosophoid  or  Naturaroid, 
generalized,  discursive,  t.  46,  p.  29  ;  also 
Synstatic  and  Pseudo-Reconstructive,  t.  55, 
p.  84 ;  leans  to  Unity  and  the  Doctrine  of 
Duties  as  against  Individuality  and  the 
Doctrine  of  Eights,  t.  49,  p.  31 ;  t.  50,  do. ; 
representative  man  of  this  doctrine  of  Con- 
vergent Individuality,  t.  51,  p.  32  ;  state- 
ment of  his  Philosophy,  t.  55,  p.  34 ;  doc- 
trine of  Leadership,  t.  56,  p.  35  ;  of  Affec- 
tional,  c.  1,  t.  58,  p,  35 ;  derives  Egoism 
and  Altruism  from  Kant's  Me  and  Not-Me^ 
t.  112,  p.  67  ;  goes  over  from  Metaphysics 
to  Natural  Philosophy,  t.  114,  p.  68 ;  at- 
temps  a  Synthesis  of  Society  without  a 
Bufi&cient  preliminary  Analysis,  do.,  and  t. 
121,  p.  70  ;  has,  in  part,  discovered  Second- 
ary Laws,  in  part  transferred  Laws  to  a 
new  Sphere,  do. ;  his  Basic  Distribution,  t. 
138,  p.  99 ;  furnishes  the  rational  grounds 
for  believing  that  all  Principles  are  derived 
from  the  Mathematics,  t.  200,  p.  137 ;  his 
Hierarchy  or  Pyramid  of  the  Sciences,  t. 
200,  p.  138;  according  to  Degree  of  Com- 
plexity ;  account  of  by  Mill ;  c.  1-5,  t.  200, 
pp.  138-144;  Criticism  of  by  Spencer,  and 
Answer  by  Mill,  c.  5,  do. ;  his  Distribution 
of  the  Mathematics,  Table  1,  c.  1,  t.  231,  p. 
179 ;  c.  1-10,  t.  231,  pp.  178-183 ;  con- 
demns Metaphysics,  a.  3,  t.  267,  p.  197 ; 
Three  Counter  statements,  a.  4,  do. ;  and 
the  Muscular  School  of  Thinkers,  a.  22,  t. 
267,  p.  211 ;  his  chief  fault  that  he  attempts 
a  Synthesis  prior  to  achieving  a  complete 
Analysis,  a.  27,  do.,  p.  216;  his  Distri- 
bution, Fetishism  etc.  Subdivisional,  t. 
350,  p.  247;  Disciples  of,  effort  of,  to 
complete  his  Works,  t.  445,  p.  315;  his 
Objective  and  Subjective  Methods,  and 
Nexus,  t.  446,  do. ;  his  two  "  Methods," 
t.  446,  do.;  his  "Three  Philosophies," 
t.  450,  p.  318  ;  his  Seven  Grand  Sciences, 
{Hierarchy  of  the  Sciences),  t.  451,  p.  319 ; 
his  "Methods"  and  Elaborations,  t.  466, 
p.  335  ;  "  Second  and  Third  Philosophies 
of"  indeterminate,  c.  8,  t.  503,  p.  361; 
furaishes  the  Backbone  of  Philosophy,  do., 
do.,  do. ;  bony  Distribution,  do.,  do.,  do. ; 
on  Numbers  Seven  and  Thirteen,  c.  7, 
t.  903,  p.  546  ;  Morals  (La  Morale),  or  An- 
thropology, (Monanthropology) ;  seven 
Fundamental  Sciences,  t.  998,  999;  a.  1, 
do.,  pp.  581,  582 ;  and  Lewes,  their  Verdict 


against  Metaphysics  not  final,  t.  1096,  p. 
626 ;  has  made  its  impression,  t.  1097,  do. ; 
see  Generalogy. 

CoMTEAN,  Universal  Principles,  t.  455,  p.  327 ; 
Secondary,  t.  456,  p.  327  ;  Tertiary,  do.,  p. 
328. 

Conation,  branch  of  Mind,  in  Philosophy,  t. 
25,  p.  16  ;  Table  3,  t.  27,  p.  17;  relations  of 
reversed,  t.  28,  p.  17 ;  Action,  Spirit— by 
Analogy;  (Will),  the  Analogue  of  Move- 
ment, t.  142,  p.  102;  Table  10,  t.  144,  p. 
104;  t.  163,  p  118. 

Concatenated  Form,  True  Logical,  t.  577, 
578,  p.  409 ;  Diagram  No.  23  (Concentric 
Circles),  t.  578,  do. 

Concentric  Circles,  Three,  are  the  Type  of 
Logic,  t.  578,  p.  409  ;  Diagram  No.  23,  do. 

Concentric  Levels,  (Planoids),  girdling  the 
Earth,  Eound  Form,  t.  566,  p.  400 ;  Dia- 
gram No.  18,  t.  567,  p.  402. 

Concentric  Planoids,  Onion-like,  t.  637,  p. 
447  ;  see  Concentric  Levels. 

Conception,  Cosmological,  see  Cosraological 
Conception;  Pliysiological,  Analogy  of, 
t.  434,  p.  306  ;  in  the  Mind,  every,  answer- 
ed to  by  Eeal  Object  in  World,  t.  794,  p. 
498  ;  see  Type,  Analogue,  Eeflect,  Echo. 

Conceptions,  leading  Ideal,  of  Number  from 
Limit,  t.  502,  p.  356  ;  of  Form,  generated 
from   Number,   do.,  and  t.  502,  503,  do. 

Conciliation,  of  Contraries,  Heraclitus,  a.  19, 
t.  204,  p.  153 ;  of  the  One  and  the  Many, 
attempted  by  the  Eleatics,  a.  28,  29,  do.,  p. 
159 ;  Ultimate,  of  Contraries,  1. 1111,  p.  632. 

Conclusion,  in,  reversion  to  the  Logical  and 
the  Natural  Orders,  1. 1110,  p.  631 ;  ulte- 
rior personal  labors ;  the  Temple  of  Truth, 
1. 1124,  p.  639. 

Conclusions.    See  Sequences. 

Concrete,  The,  branch  of  Spencerian  Distri- 
bution of  the  Sciences,  Clef  of,  t.  247, 248,  and 
Table  14,  t.  247,  p.  188 ;  and  The  Abstract, 
t.  248,  p.  189;  Clef  3,  Typical  Science 
Astronomy,  t.  274,  p.  200  ;  poorly  adapted 
for  Symbolic  Diagrammatic  representation, 
t.  275,  p.  201 ;  t.  276,  p.  202 ;  used  for  Special 
by  Comte,  criticised  by  Spencer,  t.  837, 
p.  240;  of  Spencer;  a  Composity,  of  what, 
t.  487,  p.  348  ;  within  the,  no  Discrimina- 
tions Pure ;  Mere  Prepondance,  t.  527, 
p.  381 ;  symbolized  by  Figures  in  Taper- 
uig  Lines,  t,  573,  p.  405 ;  t,  575,  pp.  406, 
408 ;  Diagram  No.  22,  p.  407 ;  related  to 
Shade,  Darkness,  Night,  t.  575,  p.  408; 
other  Analogues  of.  Mental,  Lingual,  etc., 


BASIC  OUTLIIO:  OF  UTflVEESOLOGY. 


661 


c.  3,  do. ;  Table  45,  t.  814,  p.  509 ;  and 
The  Abstract,  to  be  kept  distinct  in  Philo- 
sophy, a.  16,  t.  267,  p.  207 ;  Incompatibil- 
ity of,  a.  18,  t.  267,  p.  208 ;  not  true  in  it 
what  is  80  in  the  Abstract,  aS  of  apples, 
pumpkins,  etc.,  a.  31,  do.,  p.  219,  (2  =  2); 
admirable  use  of  by  Spencer,  a.  32,  do.,  p. 
220;  related  to  One  +  Three  and  Two 
respectively,  t.  478,  p.  S42 ;  Notation  of, 
do. ;  Bi-furcation  of,  t.  479,  p.  343 ;  of  Ab- 
stract and  Concrete,  t.  636,  p.  446  ;  t.  1027, 
p.  598 ;  see  Abstract. 

CoNCKETE  Form,  t.  507,  p.  361 ;  do.  Number, 
t.  508,  p.  3  i2 ;  see  Concrete. 

Concrete  Universe  ;  see  Keal  Universe. 

CoNCRETisMus,  of  Existcncc,  the  =  Natural 
Science,  1. 121,  p.  70 ;  and  Abstractismus, 
t.  398,  p.  281. 

Concretologt  ;  see  The  Concrete ;  Geome- 
try the  Statology  of,  c.  8,  t.  231,  p.  183 ; 
Type  of.  Astronomy,  t.  274,  p.  200 ;  Clet  of, 
do. ;  poorly  adapted  to  Diagrammatic  illus- 
tration, t.  275,  p.  201;  t.  276,  p.  202; 
Table  No.  15,  (Fund.  Ex.),  t.  278,  p.  204 ; 
=  Corporology,  do.;  Distributed,  Table 
22,  t.  358,  p.  256  ;  Table  29,  t.  394,  p.  279  ; 
Diagram  No.  22,  t.  575,  p.  407 ;  t.  588,  p. 
417  ;  t.  627,  p.  440. 

CoNDiLLAc,  a  Constructive  Idealist,  Masson, 
a.  5,  t.  366,  p.  265. 

Condition,  of  All  Existence,  Contradiction, 
a.  11,  12,  t.  267,  p.  203;  a.  14,  do.,  p. 
206. 

Conditioned,  The,  Clefs  of,  t,  240,  p.  186; 
defined,  do. ;  the  Domain  of  Natural  Phil- 
osophy, t.  337,  p.  240. 

Conditions  (quasi)  of  the  Unconditioned  ; 
Numerical  Series,  relations  of,  t.  239,  p.  185. 

Cone,  from  Base  to  Apex,  Norm  of  ascending 
Eanks,  t.  924,  p.  553  ;  and  Globe,  do. 

CoNFiauRATioN,  of  World  and  Human  Body,  a 
Mirror  of  all  Truths  and  Principles,  t.  496, 
497,  p.  355. 

Conformity  of  Shape  between  Ideal  Universe 
and  Actual  World  (Planet),  t.  792,  p.  498. 

Confucius,  Extract  from  on  Ordinality  and 
Cardinality,  c.  5-6,  t.  736,  p.  476 ;  states 
two  Opposite  Varieties  of  Generalization,  c. 
1-2,  t.  1008,  p.  588 ;   c.  18,  t.  1012,  p.  601. 

Confusion,  of  Scientific  Terms,  c.  1,  t.  5,  p.  4 ; 
and  Differentiation  of  Nature,  t.  764,  p. 
486  ;  Science  discriminates  among  it,  do. 

Congeries,  of  Principles,  t.  207,  p.  148. 

Congress,  Sexual,  between  Science  and  Ke- 
ligio-Philosophy,  c.  2,  t.  448,  p.  318. 


"  Congruities  of  Material  Forms  to  the 
Laws  of  the  Soulj"  Swinton,  t.  797,  p.  499  ; 
see  Repetitive  Relation. 

Conjugal  Form;  Marriage  of  Man  and 
World,  t.  987-1000,  pp.  576-582;  Dia- 
gram No.  74  (Egg-Figures),  t.  990,  p. 
677. 

CoNJUGiALiTY  (or  Conjugality),  Swedenborg's 
Doctrine  of,  (Exclusive  Spiritual  Mate- 
hood),  Origin  of,  t.  322,  p.  229 ;  Consider- 
ation of,  t.  325-328,  pp.  230-235  ;  Relation 
of  to  Analogic  and  Equation,  t.  325,  p.  230. 
Is  it  indissoluble  'i  do. ;  breadth  of  Edifice 
repeats,  t.  1026,  p.  598. 

Connectivity,  the  main  attribute  of  this 
Work,  Introduction,  p.  xxxix. 

Conscience,  t.  311,  p.  224. 

Consciousness;  see  Feelings,  Self-Con- 
sciousness; Common;  see  Common  Con- 
sciousness ;  Individual,  Evolution  of, 
Type  01  Total  Order  of  Creation,  t.  580,  p. 
411. 

Consecration,  Utter  to  All  Truth,  lead  where 
it  may,  the  New  Gospel,  1. 1117,  p.  635 ;  to 
all  Good,  do. 

Consensus  Animorum,  t.  765,  p.  487. 

Conservation,  Principles  of;  of  Skepticism ; 
Dominant  and  Subdominant,  a.  11,  t. 
998,  999,  p.  587 ;  see  Convergent  Indivi- 
duality. 

"  Consistency,"  Poe,  Introduction,  p.  xxxii ; 
of  Real  Being,  -Composity  of  Abstract  and 
Concrete  Conceptions,  t.  650,  p.  453  ;  Ana- 
logue of  the  All  of  Number,  t.  651,  do. ; 
of  Universe,  S|tation  and  Motion  in  Space 
and  Time,  t.  666,  p.  458 ;  distributed,  t, 
667,  do. ;  as  States  of  Matter,  t.  675,  p. 
460 ;  t.  676,  do. 

Consociations,  of  Individuals  in  Society,  t. 
311,  312,  p.  224. 

Consonant,  is  it  a  Sound  or  a  Limit  merely 
on  Sounds,  t.  641,  p.  450. 

Consonants,  and  Vowels,  Analysis  of  re- 
ferred to,  t.  483-485,  pp.  344-347 ;  c.  1,  t. 
484,  p.  346 ;  Etymology  of  Word,  t.  483,  p. 
345 ;  absolutely  analyzed  =  Zero  or  Si- 
lence, do.;  a  mere  Limit  on  Sounding 
Breath,  do. 

Consonant  Sounds,  Analogues  of  Limiting 
Lines,  t.  540,  p.  391. 

Constants,  in  Mathematics,  t.  680,  p.  461. 

Constituency,  Joint,  of  Individuals  and  Mas- 
ses, etc.,  t.  312,  p.  224. 

Constitution,  of  Society,  Comte  t.  85,  p.  20 ; 
according  to  Comte,  of  Intelligence,  Sen- 


DIGESTED  IIS-DEX  OF  THE 


timent  and  Action,  t.  42,  p.  26  ;  after  tlie 
Metaphysicians,  t.  44,  f.  27. 

CoNSTBUOTioN-,  Geometrical;  Limbs;  Bases 
and  Standards,  t.  452,  p.  321. 

Constructive  Idealism,  a.  3,  t.  354,  p.  252 ; 
echoes  to  Meteorology,  Table  22,  t.  358,  p. 
256 ;  t.  360,  p.  258  ;  defined,  Masson,  c.  4, 
t.  366,  p.  263 ;  Table  29,  t.  594,  p.  279  ; 
separates  Spirit  and  Body  of  Ideas,  t.  413, 
p.  289. 

CoNSTBTJOTiVE  METHOD,  in  Scicncc,  True  De- 
duction, Form  Analogue  of,  t.  583,  p.  413  ; 
t.  616,  p.  435 ;  Diagram  No.  41,  do. ;  t. 
622,  p.  438. 

Contact  of  Extremes,  Fourier,  c.  1,  t.  527, 
p.  382. 

Contents,  Table  of,  p.  xli ;  see  Table  of  Con- 
tents. 

Continents,  of  Being,  two,  Abstract  and 
Negative,  Space  and  Time;  Skull  and 
Pelvis,  Vertebral  Column,  t.  455,  p.  326. 

CoNTiNumr,  of  the  Universe,  Motic  aspect  or 
condition,  in  Time,  c.  3,  t.  9,  p.  7  ;  =  Move- 
ment, t.  26,  p.l7  ;  t.  437,  p.  310;  of  the  Uni- 
verse, relation  of  to  Time,  t.  664,  p.  458  ;  t. 
676,  p.  460. 

Contradiction,  at  the  Basis  of  all  Being,  a. 
11-15,  t.  267,  pp.  202-207  ;  a.  21,  22,  do. ; 
p.  210  ;  reconciliation  of  with  Logical  Law 
of  (against)  Contradiction,  a.  12,  do.,  p. 
203 ;  see  "  Fasciculus  of  Contradictions ; 
as  to  Form- Analogues,  reconciled,  t.  546, 
p.  389 ;  apparent,  of  Unism  and  Duism, 
reconciled,  t.  764,  p.  486  ;  the  Most  Tremen- 
dous, reconciled  in  Science,  t.  1120,  p. 
637. 

Contradictions,  a.  13,  t.  267,  p.  205 ;  Norm 
of  Being,  a.  14,  do.,  p.  206. 

Contbadictort  Propositions,  Law  of,  Mill, 
a.  7,  t.  267,  p.  201. 

Contraries,  Conciliation  of,  Heraclitus,  a. 
19,  t.  204,  p.  153 ;  Couples  of,  not  furnished, 
in  existing  languages  with  the  necessaiy 
Third  Term,  c.  3,  t.  226,  p.  164;  Ultimate 
Conciliation  of,  1. 1111,  p.  632  ;  approved, 
't.  1120,  p.  637. 

Contrast,  Harmony  from,  higher  than  from 
Affinity  or  Likeness,  1. 1113,  p.  633 ;  Or- 
ganic, Ground  of  Keconciliative  Unity,  c.  2, 
t.  1119,  p.  637. 

Convergent  Indivtouality  =  Mutuality  or 
Collectivity,  c.  2,  t.  40,  p.  24 ;  =  Unity  of 
Society,  do. ;  Symbolized  by  the  Trunk 
of  the  Body,  t.  47,  p.  30  ;  =  Sociability,  do. ; 
Diagram  No.  2,  (Typical  Tableau),  t.  41,  p. 


24 ;  as  Basis  of  Social  Order,  representative 
Man,  Comto,  t.  51,  p.  32  ;  defined,  t.  52, 
do. ;  Principle  of  Order  or  Conservatism, 
do. ;  as  claimed  by  Comte,  t.  53,  p.  33  ; 
how  it  is  BO,  do. ;  the  centralizing  ten- 
dency in  collective  human  affairs,  c.  5,  t. 
226,  p.  165  ;  Notation  of,  t.  304,  p.  220  ;  t. 
760,  p.  484 ;   t.  761,  762,  p.  485. 

Conversation,  Analogy  of  with  Coition,  t. 
448,  p.  317. 

Conversion  ;  Terminal  into  Opposites ;  see 
Terminal  Conversion  into  Opposites ;  Re- 
generation, New  Birth ;  t.  882,  p.  632 ; 
t.  884,  p.  533. 

Convertible  iDENTirr,  defined,  formula,  t. 
89  ;  p.  53  ;  of  Point  and  Line,  a.  8,  c.  32,  t. 
136,  p.  86  ;  as  held  by  Heraclitus,  a.  SI,  t. 
204,  p.  161 ;  of  Space  and  Time,  c.  29,  t. 
503,  p.  370;  t.  522,  p.  379 ;  t.  560,  p.  398  ; 
t.  765,  p.  487  ;  of  the  Infinitely  Great  and 
the  Infinitely  Small,  t.  1072,  p.  620. 

Co-operative  Harmony.  See  Harmony. 

Co-ordination,  Young,  t.  197,  p.  136 ;  Inte- 
gration, Spencer,  do. ;  illustrated,  t.  893,  p. 
536  ;  t.  942,  943,  p.  560. 

Copernicus,  Nature  of  his  Discovery ;  In- 
troduction, p.  xiii. 

Copulation,  Sexoid,  between  departments  of 
Sub-Naturismus  ;  between  Naturismus  and 
Scientismus,  1. 136,  p.  75 ;  of  Numbers,  t. 
706,  p.  467 ;  of  the  Male  and  Female  Prin- 
ciples in  the  production  of  Being,  t.  712-738, 
pp.  468-477. 

"Corner,  Head  of,"  t.  476,  p.  341. 

Corporate  Organization  :   see  Organization. 

Corporate  Unity  ;   see  Material  Unity. 

Corporate  Variety  ;   see  Material  Variety. 

CoRPORisMus,  of  Nature ;  Objects,  Thuigs,  t. 
508,  p.  362. 

CoRPOROLOGY,  Tublc  No.  15,  (Fund.  Ex.),  t. 
278,  p.  204. 

Correlation  =  Tendential  Analogy,  c.  12, 
t.  503,  p.  363 ;  c.  24,  do.,  p.  367. 

Correlation  and  Conservation  of  Forces, 
Work  of  Prof.  Gove  and  others,  tends 
towards  Spiritual  Constitution  of  Matter,  t. 
62.  p.  39. 

Correspondence,  between  Matter  and  Mind, 
the  Basis  of  Universology,  Introduction,  p. 
xii ;  do.,  p.  xxx. 

Of  Departments  of  the  Universe  with 
Man  and  World,  t.  4,  p.  2 ;  Diagram  No. 
1,  p.  3,  etc.  As  all  the  Diagrams,  Tables, 
and  much  of  the  body  of  the  work  arc 
nothing  but  illustrations  of  Correspondences 


BASIC   OUTLINE  OF  U:NIVEES0L0GY. 


663 


or  Analocry,  only  a  few  leading  references 
will  be  inserted  in  the  Index  under  this 
head  : — Of  Doctrinal  Creed  to  Science,  1. 17, 
p.  12 ;  of  Matter  and  World,  of  Mind  and 
Man,  t.  26,  p.  16 ;  of  Existence  and  Space, 
and  of  Movement  and  Time,  do.,  p.  17  ;  of 
Philosophy  and  Matter,  and  of  Science  and 
Mind,  t.  30,  p.  18  ;  Two  Kinds,  Tenden- 
TiAii  and  Eepetitive,  t.  31,  p.  19  ;  illus- 
tration of,  t,  32,  do.  ;  explained,  t.  33,  do. ; 
Swedenborg,  the  Scientific  Discovery  of 
is  Universology,  t.  59,  p.  36  ;  of  the  Heav- 
ens and  Man,  t.  82,  p.  45 ;  nature  of,  1. 100, 
p.  59  ;  of  Knife  and  Teeth  with  Intellect, 
c.  2,  t.  136,  p.  76 ;  of  Female  Principle 
with  Substance,  of  Male  Principle  with 
Form,  c.  3,  do.,  p.  76;  c.  5,  do.,  p.  77;  c. 
19,  do.,  p.  80;  of  Protoreligionism  with 
Sucking,  c.  20,  do.,  do. ;  of  Deutero- 
religionism,  with  teething,  c.  21,  do.,  do. ; 
of  Child  and  Female,  c.  22,  do.,  p.  81. 

Grammatical,  c.  3-6,  t.  144,  145,  pp. 
104-106  ;  defined  by  Swedenborg,  t.  152,  p. 
110  ;  and  illustrated,  a.  1-16,  pp.  111-122  ; 
of  the  Internal  or  Spiritual  Man  with  the 
External  and  Material  Man  ;  of  the  Spirit 
World  with  the  Natural  World,  do.,  a. 
1-5 ;  of  the  Whole  of  Heaven  with  the  In- 
dividual Parts  of  Man,  do.,  a.  6-14 ;  of  the 
Animals  of  the  earth  to  human  Affections, 
do.,  a.  15 ;  of  Vegetables  to  Perception  and 
Knowledge,  do.,  a.  16 ;  should  be  sought 
in  Elements,  c.  1,  t.  153,  p.  112  ,  of  two 
Sides  of  the  Body  with  the  Two  Sexes, 
t.  322-328,  pp.  228-234;  of  (Cata)  logic 
with  Succession  in  Time;  of  Analogic  with 
Station  or  Eest  m  Space,  c.  7,  t.  321,  p. 
233 ;  of  the  Material  and  the  Spiritual 
W^orlds,  t.  361,  p.  258 ;  of  Birth  of  Ideas 
into  the  Mind  with  Birth  of  Souls  into  the 
Spirit- World,  t.  413,  p.  289  ;  t.  418,  p.  292  ; 
t.  421,  p.  294;  Swedenborgian,  c.  10-38,  t. 
503,  pp.  362-375;  of  Roundness  and 
Straightness,  t.  516,  p.  376;  of  Length- 
wiseness,  t.  558,  p.  396. 

Co-sequences  =  Succession,  and  (Cata)  Lo- 
gic, t.  321,  p.  227  ;  Clancy,  Mill,  Buckle, 
c.  1-9,  t,  321,  pp.  228-234. 

CosMiOAL  Art,  t.  1001,  p.  583. 

Co8MicAL(or  Cosmological)  Conception,  de- 
fiiied,  a.  12,  c.  32,  t.  136,  p.  89 ;  a  Branch 
of  Speoulology,  t.  354,  p.  249  ;  repeats  Cos- 
mology in  Science,  Table  20,  t.  355,  p.  250 ; 
Masson,  a.  1-3,  t.  354,  pp.  250-252 ;  Table 
21,  t.  858,  p.  255  ;  of  Swedenborg,  t.  361,  p. 


258  ;  Account  and  Distribution  of  by  Mas- 
son,  from  Hamilton,  t.  366,  p.  261 ;  c.  1-7, 
do.,  pp.  261-265;  redistributed  in  fall, 
Table  29,  t.  394,  p.  279  ;  t.  435,  p.  308  ;  In- 
stinctual, Dialectical,  Elaborate  or  Ornate, 
Diagram  No.  22,  t.  575,  p.  407. 

CosMicAL  Department,  of  Form,  t.  612,  p.  433. 

CosMiCAL  Evolution,  Tlirce  Grand  Stages  of, 
t.  421-428,  pp.  294-299;  Third  Grand 
Stage ;  Final  Descent  of  the  New  Jerusa- 
lem, t.  426,  p.  297  ;  t.  433,  p.  306. 

Cosmic AL  Form.   See  Form. 

CosMicAL  Ideas,  Basis,  t.  962,  963,  p.  568; 
Form,  t.  964,  p.  569. 

Cosmic  AL  Type  of  Form,  Egg-like,  t.  987, 
988,  p.  576. 

Cosmogony,  1. 132,  p.  74. 

Cosmological  Conception.  See  Cosmical 
Coi  caption. 

Cosmology,  not  same  as  "Fundamental  Ela- 
boration" of  Comte,  t.  37,  p.  22;  referred 
to,  t.  298,  p.  217 ;  (earthy),  echoes  to 
Tellurology,  Table  17,  t.  339,  p.  241 ;  re- 
peats Cosmological  Conception,  Table  20,  t. 
355,  p.  250;  Table  29,  t.  394,  p.  279; 
echoes  to  Pantheism,  t.  469,  p.  338,  Table 
34,  do. ;  =  Philosophy,  Science,  Art,  t. 
997,  998,  p.  581 ;  reviewed,  t.  1001,  p.  583. 

Cosmos,  Subjective  and  Objective,  Table  20, 
t.  355,  p.  250 ;  or  World  of  Nature,  Ag- 
gregate of  Things,  t.  541,  p.  387  ;  defined, 
its  relations  to  Form,  t.  573,  p.  406; 
Nature,  universal,  t.  992,  993,  p.  579 ;  re- 
peats Philosophy,  t.  995,  p.  580. 

CosMOTHETic  IDEALISTS,  Hamilton;  Sphlt- 
World,  t.  404,  p.  283. 

Count,  Number  by,  t.  508,  p.  362. 

Countenance  ;  see  Head ;  definition  and  de- 
rivation of,  a.  1,  t.  42,  p.  25. 

Counter- ADAPTATIONS,  Man  and  Woman,  t. 
32,  p.  19. 

Counterpart,  every  Object  is  so,  of  some 
Mental  Conception,  t.  794,  p.  498;  see 
Type,  Analogue,  Eeflect,  Echo. 

CoLTRSE  Dot.  See  Dot ;  Analogue  of  Matter, 
t.  837,  p.  518. 

Cousin,  attempts  the  reconciliation  of  the 
Metaphysicians,  t.  114,  p.  68 ;  on  Natural 
and  Logical  Order,  a.  3-7,  c.  32, 1. 136,  pp. 
84-86  ;  referred  to,  a.  15,  t.  do.,  p.  90 ;  a. 
9,  t.  287,  p.  202 ;  a.  18,  do.,  p.  208. 

CoxAL  Bones,  c.  7,  t.  503,  p.  360. 

Cranioscopy,  Buchanan,  t.  944,  p.  560. 

Crassitudes,  Subsidence  of,  c.  4,  t.  675, 
p.  409. 


604 


DIGESTED    INDEX    TO    THE 


Cbeation,  Eelative  =  Organization,  c.  2,  t. 
136,  p.  75  ;  Absolute  do. ;  p.  76 ;  by  In- 
herent Necessity,  t.  555,  p.  395;  Order 
of,  Couceptions  ot  Swedenborg  and  Hegel, 
respectively,  t.  580,  p.  410  ;  whence  born, 
t.  637,  p.  447 ;  the  True,  do. ;  tlie  Theolo- 
gical, t.  667,  p.  458 ;  approved  and  denied, 
t.  1120,  p.  637. 

Ceeatob,  conscious  or  not?  t.  1046,  p. 
609. 

Cbeed,  o^  Church,  echoes  to  Science,  t.  17,  p. 
12;  corresponds  with,  while  not  Knowl- 
edge, do.,  t.  21,  p.  14;  in  its  Scientific  aspect 
18  Theology,  t.  22,  p.  15 ;  all  (Creeds)  to 
be  reconciled,  t.  78,  p.  42 ;  Univariant,  of 
the  New  Catholic  Church,  c.  1,  t.  353,  p. 
249 ;  Scientific  Exposition  not  the  place 
for,  t.  417,  p.  292 ;  except  in  a  minor  sense, 
do. ;  but  We  have  Ours ;  it  characterized, 
t.  437,  p.  310  ;  of  the  New  Catholicity  ;  see 
Ontologicai  Faith;  and  Theology,  differ- 
ences of  Organic,  t.  1112,  p.  632;  source  of 
Muiu  .1  Love,  1. 1113,  p.  633. 

Credo,  (I  believe),  replaced  by  "  I  know,"  t. 
436,  p.  309. 

Crisis- Event,  in  Human  Affairs,  c.  4,  t.  448, 
p.  319. 

Crisis- Periods,  Successive,  identifiable  with 
each  other,  =  Decisive  and  Climacteric 
Transitions,  c.  4,  t.  448,  p.  319. 

Cbttebion  of  Truth,  what  in  Logic  ?  Mill,  a. 
6,  t.  267,  p.  200. 

Criticism,  not  sought  to  be  evaded ;  Intro- 
duction, p.  xxxvi ;  Laws  of,  taught  by 
Universology,  c.  9,  t.  3,  p.  4 ;  of  all  Doc- 
trines now  completed,  t.  432,  p.  304. 

Cross,  Scientific  Symbolism  of,  t.  566,  p.  400 ; 
Diagram  No.  18,  t.  567,  p.  402;  t.  568,  p. 
402  ;  Exactitude,  t.  569,  p.  403  ;  Diagram 
No.  19,  do. ;  The  Basic,  t.  596,  p.  421 ; 
Diagram  No.  28,  do.,  p.  422 ;  St.  Andrews', 
t.  598,  p.  423;  Pantologic  and  Mathema- 
tics, do. 

Crystal,  Salt,  "  Sea  of  Glass,"  t,  94,  p.  57 ; 
t.  96,  p.  58. 

Cfbattre  =  Number  Eight  (8),  rules  m 
Science,  c.  6,  t.  503,  p.  359  ;  e.  10,  do.,  p. 
362. 

Cube.  See  Mathematical  Powers ;  Form  of 
the  New  Jerusalem,  c.  2,  t.  453,  p.  323 ; 
referred  to,  do.,  t.  521,  p.  378 ;  Ideal  and 
Real,  t.  538,  p.  386 ;  Square,  etc..  Powers, 
Degrees  of  Complexity,  t.  586,  p.  416;  t. 
588,  p.  417  ;  t.  593,  p.  420;  t.  601,  p.  425  ; 
Diagram  No.  33,  do. ;   (-Figure)  in  Egg,  t. 


775,  778,  pp.  492,  493 ;  Diagrams  Nos.  48, 
49,  50,  do. ;  Type  of  Elaborated  Science, 
do. ;  Generation  of  from  Globe,  t.  779-783 ; 
p.  494;  t.  791,  p.  498;  t.  798,  p.  499; 
a  First  Head  of  Elaborate  Form,  Duis- 
mal,  t.  914,  p.  547;  Third  Power  of 
Scientism,  t.  915,  p.  548 ;  Diagrams  Nos. 
67,  68,  69,  pp.  548,  649,  551 ;  t.  916,  p.  549 ; 
Diagrams  Nos.  67,  68,  pp.  548,  549;  t.  924, 
p.  552 ;  the.  Type  of  Structure,  Edifice, 
Temple,  1. 1015,  p.  591 ;  the  Grand  Ela- 
borate SoiENTiFio  Emblem  ;  the  Architect- 
ural Flan,  t.  1016-1030,  pp.  592-600; 
Length,  Breadth,  Thickth,  t.  1017,  p.  592; 
Supreme  Modelic  Type-Form,  t.  1023,  p. 
595 ;  Diagram  No.  76,  do.,  p.  596 ;  Cut-up 
of,  t.  1027-1030,  pp.  598-600;  Diagram 
No.  77,  p.  600  ;  t.  1031-1034,  pp.  601-603  ; 
trisected,  seen  in  print ;  8  reduced  to  5  ;  t. 
1036,  604. 

Cube-ism  ;  see  Solidism. 

Cubes,  Eight  Incipient;  see  Cube,  t.  779, 
783,  p.  494. 

Cubing,  in  Number  and  Form,  t.  912,  913,  p. 
547. 

CuBULEs;  see  Cube;  One  (of  the  Eight)  ob- 
scured, t.  1030,  p.  600 ;  One  saved,  seven 
rejected ;  Seven  saved,  one  rejected,  t. 
1031,  p.  601. 

Cuckoo,  the,  a  Poem,  Wadsworth ;  Intro- 
duction, p.  XXX. 

CuMMiNO  (Dr.),  hia  interpretation  of  Pro- 
phecy, t.  431,  p.  300. 

Curdling,  Masson,  of  Phenomena,  Proto- 
plasma,  a.  22,  c.  32,  t.  136,  p.  92. 

Cure,  of  the  Individual,  while  Society  is  dis- 
eased, impossible,  t.  981,  p.  573 ;  of  In- 
dividual Disease,  and  Social  Disease ;  Ex- 
act Analogy  between,  t.  984,  p.  575;  t. 
985,  do. ;  Plants  and  Minerals  as  Eeme- 
dies,  do.  ;  a.  1,  do. 

Current,  t.  86,  p.  49 ;  of  Time,  t.  568,  pp. 
896,  397  ;  or  Eventuation  in  Time,  t.  560, 
do. ;  t.  661,  457. 

Curvature,  and  Straightness,  combine  in 
Art  Forms,  t.  514,  p.  374;  t.  515,  516,  p. 
376 ;  t.  520,  p.  378 ;  see  Eotundum  ;  and 
Straightness,  Diagram  No.  61,  t.  886,  p. 
534;  not  actual  in  Nature,  t.  887,  do.; 
Single,  Double,  and  Compound,  (The 
Horse's  back),  t.  927-929,  pp.  654,  555, 
Diagram  No.  70,  p.  555. 

Curve,  Circuloid  or  Simple,  t.  .547,  p.  890 ; 
Unism  of,  do. ;  Junction  of  with  Straight- 
Serpentine,  t,  548,  do. ;  of  Circular  Order, 


BASIC   OUTLINE  OF   CNIVEESOLOGY. 


665 


t.   878,  p.  531 ;    as  Arc-Mathematics,  t. 

1003,  p.  584. 
Cubvasion;  see  Limitation. 
Cuspids,  t.  462,  p.  334;  c.  7,  t.  503,  p.  360. 
Cut,   deep  of.   Anatomist,  implies  Death  of 

Subject,  illustrates  radical  Analysis,  t.  484, 

p.  345. 
Cut-up;   see  Segmentation;   Lines,  Limits, 


Laws,  Outline,  Form ;  a.  21,  c.  32,  t.  136,  p. 
92 ;  c.  7,  t.  143,  p.  103  ;  at  Median  Line 
and  Girdle,  Analogue  of  Kantean  Distri- 
bution, t.  457,  p.  328 ;  by  Lines  of  Space, 
characterized,  c.  37,  t.  503,  p.  375 ;  and  of 
Time,  do. 
CuviER,  on  the  power  of  the  Sciences,  Intro- 
duction, p.  xxv. 


D. 


Dalton,   anticipated  by  Greek  atomists,  t. 

91,  p.  55. 
Damnatiok,  of  Ideas  in  Mind ;  of  Souls  in 

Spirit-World,  t.  405,  p.  283. 
Dana,  Prof.,  Cephalization,  a.  1,  1. 1077,  p. 

622. 
Dance,  Partners  in,  t.  802,  p.  500. 
Darwinian  Theory,  of  Development,  c.  1, 

t.  1053,  p.  613,  t.  1110,  p.  631. 
Daseyn,  (Ger.  for  Existence),  t.  384,  p.  273. 
Davies,    (Prof.),    his    Classification    of  the 

Mathematics,  t.  230,    p.  177;     Compared 

with  Comte's,  c.  6,  t.  231,  p.  182. 
Davis,  (Andrew  Jackson),  his  vision  of  Con- 
gress of  Representative  Spirits,   t.  416,  p. 

292;  his  Works  suggestive,  c.  26,  t.  503,  p. 

368 ;  a  standing  miracle,  t.  1109,  p.  631. 
Dawn,  of  Happiness,  for  the  Race,  Fourier,  t. 

428,  p.  299. 
Day,  Daylight ;  see  Light. 
Day  of  Judgment,  the,  will  have  come,  t. 

1123,  p.  639. 
Dead  Line,  of  Impossibility,  t.  485,  p.  347. 
Deadness,  of  Base-Line,  t.  560,  p.  398. 
Dead  Subject,  Cut-up  of,  necessary  to  Life, 

t.  484,  p.  345. 
Death,  and  Birth,  relation  of  to  Spirit-World, 

t.  404,  p.  283 ;  of  Object  at  Birth  of  Idea,' 

do. ;    is  Resurrection,  Swedenborg,  do. ; 

is  abnormal,  destined  to  be  abolished,  t. 

415,  p.  290 ;  c.  1-4,   t.  434,    pp.  307,  308 ; 

and  Life,    in  the  Absolute,    Equivalent, 

do. 
Decapitation,  in  Theology  and  Philosophy, 

t,  409,  p.  286. 
DECENTRALizma  Tendency  =  Divergent  In- 
dividuality, t.  46,  p.  29. 
Decisive  Epoch,   in   Human  Affairs,   from 

Universology,  c.  17,  t.  1012,  p.  601. 
Declinations,  of  Position,  related  to  Morals, 

t.  453,  p.  322. 
Decussating  (crossing)  Lines,  t.  24,  p.  16. 

50 


Decussation,  Crossing  of  Nerves  at  Punc- 
tual Vitae  in  top  of  Neck,  t.  454,  p.  324; 
Diagram  No.  8,  do. ;  of  Nerves  in  the  Neck, 
t.  1079,  p.  623. 

Deduction,  New  and  Universal  Scientific,  t. 
126,  p.  71 ;  Quantitative,  Spencer,  a.  31,  c. 
32,  t.  136,  p.  95 ;  Universal,  from  Spirit  of 
Quantity,  a.  34,  do.;  a  new,  initiated,  t. 
183,  p.  130  ;  outranks  Induction,  do. ;  re- 
verse drift  of,  consistent  and  regulated,  t. 
185,  do. ;  and  Induction,  illustrated  by 
Circle  and  Radii,  t.  188,  p.  132  ;  Universal 
Scientific,  from  UNiSif.  Duism,  Trinism,  t, 
198,  p.  136  ;  defined,  Henry  on,  a.  11,  do., 
p.  142  ;  the  Universe  logical  Universal,  c.  8, 
t.  321,  p.  233  ;  and  Induction,  equivocation 
of^  explained  and  reconciled,  c.  1-7,  t.  345, 
pp.  243-246  ;  same  as  Synthesis  and  Ana- 
lysis, c.  3,  do.,  p.  244 ;  of  Buckle  and  True 
Universal,  same  difference  between  as  be- 
tween Poetical  Analogy  and  True  Scien- 
tific, c.  12, 1. 1012,  p.  596  ;  see  Induction. 

Deductive  Method,  The  True,  Andrusian, 
Introduction,  p.  xi;  in  Science,  Form  Ana- 
logue of,  t.  583,  p.  413;  Third  Drift  of 
Line,  t.  616,  p.  435 ;  Diagram  No.  41,  do. ; 
t.  622,  p.  438. 

"Deep  Sleep,"  the,  which  came  on  Adam, 
what,  t.  746,  p.  479. 

Definition,  defined,  t.  580,  p.  410. 

Degrees,  of  Altitude,  t.  285,  p.  209 ;  of  Com- 
parison, t.  549,  551,  552,  pp.  391-393 ;  Dia- 
gram No.  17,  p.  393 ;  t.  553,  p.  394  ;  of 
Complexity  in  iorm,  t.  586,  p.  416 ;  Gen- 
eral and  Special  Sense  of,  do. ;  t.  588,  do. ; 
1st,  2d,  3d,  t.  588,  p.  417;  All  Things 
differ  only  in,  t.  603,  426. 

Delay,  may  happen  in  realization,  t.  1124,  p. 
640. 

Delineation,  of  Body,  shown  in  Face,  a.  1,  t, 
42,  p.  25 ;  t.  932,  p.  557 ;  t.  934,  p.  558 ; 
see  Co-lineation. 


666 


DIGESTED  INDEX  TO  THE 


Demockacy,  uitimates  in  the  Sovereignty  of 
the  Individual,  e.  52,  p.  32. 

Demons,  of  Hell,  correspond  to  our  Base 
Thoughts,  t.  411,  p.  288 ;  t.  418,  p.  292. 

Demonstrandum,  quod  erat,  t.  543,  p.  388. 

Demonstration,  stands  on  a  different  Foot- 
ing from  any  Observational  Generalizations) 
c.  17,  t.  1012,  p.  601. 

Db  Morgan's  Algebra,  c.  10,  t.  15,  p.  13. 

Denominators,  Ordinal,  Numerators,  Car- 
dinal, t.  215,  p.  154 ;  Ordiaoid,  Table  No. 
42,  t.  683,  p.  461. 

Dentition,  =  Begetting,  Birth,  Puberty,  c.  4, 
t.  448,  p.  319. 

"  Departing,"  Finality  of  "  The  Becoming," 
t.  384,  p.  273. 

Departments,  of  Outside  World,  echoing  to 
Conceptions  of  the  Keason,  as  Motion, 
Station,  etc.,  t.  796,  p.  499 ;  of  Being,  re- 
presented by  Departments  of  Form,  t.  815, 
p.  510 ;  see  Dom.an. 

Departure,  Point  of;  see  Centre ;  1. 182,  p. 
129. 

Depressions,  deepest,  of  Earth  Surface, 
meaning  of,  t.  566,  p.  400. 

Depth,  =  Height,  1. 1019,  p.  593. 

Descartes,  and  Bacon,  reconciliation  of,  c.  8, 
1. 15,  p.  13;  a  Constructive  Idealist,  Mas- 
son,  a.  5,  t.  366,  p.  265. 

Descendants,  and  Ascendants,  t.  288,  p. 
212  ;  Posterity,  Inferiors,  =  Lower  Half  of 
the  Body,  t.  980,  p.  573 ;  Oppression  of. 
Social  Paraplegia,  t.  983,  p.  574. 

Destiny,  the  Human,  on  Earth,  t.  417,  p. 
292 ;  t.  432,  p.  305 ;  t.  434,  p.  307  ;  (ies). 
Primitive,  Poles  of  reversed,  t.  884,  p.  533 ; 
Social  and  Moral,  do. ;  God-intended,  of 
the  Eace,  t.  890,  p.  536. 

Determinate  Series,  of  Numeration,  One, 
Two,  Three,  etc.,  t.  216,  p.  154 ;  Form  and 
Number,  t.  509,  p.  364 ;  Analogues  of  Sci- 
ence, t.  510,  p.  366 ;  t.  529,  p.  382. 

Deutero-Chbistianitt,  a.  49,  t.  204,  p. 
171. 

Deutero-Christian-  Dispensation,  Intro- 
duction (Note),  p.  viii. 
Deuto-  (or  Deutero-)  Eeligionismus,  Ana- 
logue of.  Age  after  Dentition,  — teeth  cut, — 
c.  21,  t.  136,  p.  80;  now  about  commencing, 
c.  34,  do.,  p.  84;  Baconian  Period  not  be- 
longing to  it ;  why,  do. ;  see  Sciento-Ee- 
liglon. 
Deuto  (or  Deutero)  Sooibtismus,  defined,  c. 
42,  t.  136,  p.  87  ;  Notation  of,  t.  802,  p. 
218. 


Developing  Series,  fructifying,  t.  191,  p. 
134. 

Development  Theory,  c.  1,  t.  1053,  p.  613 ; 
t.  1110,  p.  631 ;  see  Hierarchy. 

Deviation,  Diagram  No.  69,  t.  923,  p. 
551. 

Devotion,  Absolute;  see  Absolute  Devo- 
tion. 

Diacritical  Points,  Punctate  Form,  t.  604, 
p.  426. 

Diagrams,  No.  1.  Man  and  the  World,  t.  5, 
p.  3;  No.  2,  Same  Enlarged;  Typical 
Tableau  of  the  Universe,  t.  41,  p.  24; 
No.  3,  Matter  and  Mind ;  Space  and  Time, 
t.  86,  p.  50  ;  No.  4,  Circular  Illustration  of 
Induction  and  Deduction,  t,  188,  p.  132; 
No.  5,  Crucial  Schema  of  the  Universe, 
t.  234,  p.  182 ;  No.  6,  Abstract  of  do.,  t. 
236,  p.  184 ;  No.  7,  Pantothet,  t.  380,  p. 
271 ;  No.  8,  Decns nation,  t.  454,  p.  324. 

No.  9,  Indeterminate  Form,  t.  509,  p. 
365  ;  No.  10,  Form  Analogues  of  Nature, 
Science  and  Art,  t.  512,  p.  371 ;  No.  11,  The 
Hogarthian  Line  of  Beauty,  t.  520,  p.  878  ; 
No.  12,  Point  and  Line,  t.  532,  p.  383  ;  No. 
13,  Point,  Line,  and  Angle,  t.  633,  p.  384 ; 
No.  14,  Triangle,  t.  534,  p.  384 ;  No.  15,  The 
Square,  t.  536,  p.  385  ,  No.  16,  The  Pyra- 
mid, t.  537,  do. ;  No.  17,  Adjective  De- 
grees, t.  552,  p.  393 ,  No.  18,  Concentric 
Circles  and  the  Cross,  t.  567,  p.  402; 
No.  19,  t.  569,  p.  403 ;  Equated  Cross ; 
Nor  20,  M,  N,  Ng,  t.  570,  p.  404 ;  No.  21, 
L  and  E ;  Velocity  symbolized  in  Form, 
t.  571,  p.  405;  No.  22,  i^  bstract-Con- 
crete,  Abstract,  and  Concrete  Form,  t. 
572-576,  p.  407 ;  No.  23,  Concatenated 
Form  ;    Syllogistic,  t.  578,  p.  409 ;    No. 

24,  Analogical  Form,  t.  584,  p.  414 ;    No. 

25,  Mathematicoid  Form  ;  Spider's  web,  t. 
585,  p.  415;  No.  26,  Line,  Square,  Cube; 
Symbolism  of,  t.  588,  p.  418 ;  No.  27,  Line, 
Circle,  Globe,  do.,  t.  694,  p.  421 ;  No.  2S, 
Cross  and  Egg-Figures,  do.,  t.  596,  p.  422; 
No.  29,  The  Incline ;  do.,  t.  698,  p.  423  ; 
No.  30,  Counter-incline,  do. ;  do.,  do. ;  No. 
31,  Inclined  and  Pyramidal  Forms,  do.,  t. 
599,  p.  423  ;  No.  32,  Arithmetical,  Geo- 
metrical, AND  Analytoid  Form,  t.  6uO, 
p.  424 ;  No.  33,  do.,  t.  601,  p.  425  ;  No.  34, 
Punctate  Form,  Phonographic,  t.  604,  p. 
427 ;  No.  35,  Do.  Statistical,  Leigh's  Mup, 
t.  605,  p.  428  ;  No.  36,  Puncto-Basic  Form, 
etc.,  t.  607,  p.  430 ;  No.  37,  Trigonometri- 
cal Form,  etc.,  do.,  do.;   No.  38,  Eesume 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


667 


OF  Abstractoid  Form,  t.  608,  p.  431 ; 
No.  39,  Form- Analogues  of  Algebra,  t.  609, 
p.  482  ;  No.  40,  do.,  and  of  Calculus,  t. 
610,  do.;  No.  41,  Drifts  of  Direction; 
Order,  t.  616,  p.  435 ;    No.  42,    Concre- 

TOID    AND    AsSTRACTniD      StABILIOLOGICAL 

Form,  t.  632,  p.  444;  No.  43,  Cosmical 
Form  ;  The  Three  Kingdoms,  t.  634,  p. 
445 ;  No.  44,  Something  and  Nothing  = 
Matter  and  Space,  t.  653,  p.  455  ;  No. 
45,  ^PACE  AND  Time  ;  Cardinality  and 
Ordinality;  Vertebrism  of  the  Cos- 
mos, t.  670,  p.  459  ;  No.  46,  Something  and 
Nothing ;  Positive  and  Negative  ;  Matter 
and  Space,  t.  716,  p.  470. 

No.  47,  Cross  and  Ego-Forms  resumed 
AND  expanded,  t.  775,  p.  492 ;  No.  48,  do., 
explicated,  t.  776,  do. ;  No.  49,  Sequel  to 
do.,  t.  777,  p.  493;  No.  50,  Globe  and 
Cube,  Symbolism  of,  t.  778,  do. ;  No.  51, 
Segmentation  of  the  Egg,  t.  784,  p.  495  ; 
No.  52,  do.  elaborated  cosmically,  t.  790, 
p.  497 ;  No.  53,  Logical  Globosity  of 
THE  Ideal  Universe,  t.  822,  p.  513  ;  No. 
54,  do.  centred  by  the  Primitive  Atom  or 
Cell,  t.  828,  p.  515 ;  No.  55,  The  Material 
and  Spiritual  Atom,  t.  830,  p.  516 ;  No.  56, 
The  Primitive  Cell,  t.  832,  do. ;  No.  57, 
Number,  Units,  and  corresponding  shapes, 
t.  843,  p.  520  ;  No.  58,  Group  of  Units 
and  its  morphic  Constituency,  t.  859,  p. 
524 ;  No.  59,  Morphological  Tableau  of 
Number,  t.  865,  p.  527  ;  No.  60,  Anthro- 
poiDULE,  etc.,  t.  881,  p.  532 ;  No.  61,  Linear 
Exposition  of  Nature,  Science,  and  Art, 
Elementary  Forms,  t.  886,  p.  534 ;  No. 
62,  Cardinal  and  Ordinal  Constituency 
OF  Human  Eody,  t.  895,  p.  538  ;  No.  63, 
Abstract  of  do. ;  Cardinality  and  Or- 
dinality, t.  896,  p.  539 ;  No.  64,  Equism, 
Inequism  and  Equa-inequism  ;  4,  3;  7; 
Primitive  Sketch  of  House  Edifice,  or 
Temple,  t.  903,  p.  541 ;  No.  65,  Addition 
and  Subtraction,  t.  909,  p.  545;  No.  66, 
Numerical  and  Morphological  Squares,  t. 
911,  p.  546 ;  No.  67,  Naturoid,  Scientoid, 
Artoid,  Varieties  of  Form,  t.  915,  p.  548 ; 
No.  68,  Point,  Line,  Surface,  Solidity, 
t.  917,  p.  549  ;  No.  69,  Echoing  Subdi- 
visions of  the  Domain  of  Form  ;  Puncta- 
TioN,  LiNEATioN,  etc,  t.  923,  p.  551 ;  No. 
70,  Trinism  of  the  Curve  of  Simple  Curva- 
ture ;  Neck  and  Back  of  the  Horse,  t.  929, 
p.  555 :  No.  71,  Trains  following  Heads 
of  Type-Foem,  Vertebra:!  Column,  t.  954, 


p.  564;  No.  72,  Combination  of  the  Globe 
and  Cube  Figures  in  Construction  of  Verte- 
bral Column,  t.  95S,  p.  560  ;  No.  73,  Vari- 
eties OF  Anthropio  Form:  The  Parts 
and  Members  ;  The  Individual  ;  The  Fa- 
mily, t.  965,  p.  569  ;  No.  74,  Conjugal, 
Nuptial,  or  Symbolic  Form  ;  Egg-Fogurea  • 
Cock  AND  Hen  ;  Man  and  Woman  ;  Family 
Tree,  t.  990,  p.  577 ;  No.  75,  Mathematics 
and  Logic,  developed  types  of,  t.  1005,  p. 
585 ;  No.  76,  Supreme  Modelio  Type 
Form  ;  Sexual  Caryatides,  t.  1023,  p.  596 ; 
No.  77,  Eight  Cubules  form  the  Cube,  t. 
1030,  p.  600  ;  No.  78,  Ideal  Morphoid  Basis 
of  the  Musical  Scale,  1. 1031,  p.  602  ;  No. 
79,  Type  of  the  First  Grand  Division  of 
the  Human  Body  into  Truidc  and  Limbs, 
1. 1037,  p.  605  ;  No.  80,  Type-Form  or  Prim- 
itive Outlay  of  the  Human  Hand,  t.  1039, 
p.  606  ;  No.  81,  Anthropic,  or  Head  and 
Trunk  Form,  Troop  or  Series,  Individual, 
t.  1076,  p.  621. 

Diagrammatic  Illustrations,  derived  from 
Form,  t.  494,  p.  353. 

Dialectic,  of  Hegel,  Something  and  Nothing, 
1. 191,  p.  133  ;  defined,  of  Plato,  of  Hegel, 
t.  329,  p.  235  ;  Schwegler's  account  of  He- 
gel's, t.  330,  p.  236 ;  idea  of,  completed  by 
Vibration,  t.  383,  p.  273 ;  Proper,  Analogue 
of  Analogic,  Table  25,  t.  887,  p.  274  ;  Ex- 
istential,  t.  387,  p.  274 ;  Table  25,  do. ;  The 
Existential,  subdivided,  t.  388,  p.  274;  of 
Aggregation  and  Dispersion,  Addition  and 
Subtraction,  do.;  of Colineation  and  Delin- 
eation ;  of  Composition  and  Decomposition, 
do. ;  Table  26,  do.,  p.  275  ;  of  Partnessand 
Wholeness,  t.  390,  p.  276  ;  Analogue  of 
Differential  and  Integral  Calculus,  Table 
27,  do. ;  of  Station  and  Motion,  t.  390,  p. 
276;  of  Equations,  Analogue  of  Algebra, 
Table  27,  p.  276  ;  of  Attraction  and  Eepul- 
sion,  t.  3'91,  p.  277  ;  Principle  of  Equality  in, 
t.  454,  p.  325;  of  Gravitation  and  Heat, 
do. ;   Practical,  t.  481,  p.  344. 

Dialectical,  the  Eleatics,  why  so  called,  a.  29, 
t.  204,  p.  159  ;  and  Dialectic,  meaning  of,  t. 
874-390,  pp.  268-276  ;  -  the  Cosmical  Con- 
ception, t.  355,  p.  251 ;  t.  856,  358,  pp. 
251-254 ;  Table  21,  t.  358,  p.  255  ;  echoes  to 
Abstractology,  do.;  c.  1,  do.;  connection 
of,  t.  374,  p.  268 ;  notation  of,  do. ;  re- 
stated, t.  381,  p.  271 ;  Table  29,  t.  394,  p. 
279. 

Diamitrids,  of  the  Body ;  the  Limbs,  t.  452, 
p.  321 ;  relation  of  to  Morals,  t.  453,  p.  322. 


663 


DIGESTED  INDEX  TO  THE 


DiAMiTBiT,  defined,  t.  585,  p,  414. 

Diatonic  Scaxe,  Fourier,  t.  462,  p.  334 ;  t. 
948,  p.  562. 

DiOTioNABiES,  of  Alwato,  in  preparation,  a. 
19,  t.  152,  p.  124. 

Difference,  of  opinion,  supposed,  often 
not  real,  a.  12,  c.  32,  t.  136,  p.  90 ;  Illus- 
tration ;  Is  there  any  Up  or  Down,  a.  13, 
14, 15,  do. ;  see  Spiritual  Difference,  t.  761,  p. 
485  ;  BETWEEN  Tbuth  and  Erkob,  affirmed, 
1. 1115,  p.  634;  the  Absolute  Ground  of 
Ulterior  Marriage  and  Harmony,  in  Doc- 
trine, as  elsewhere,  a.  2,  c.  1,  1. 1119,  p.  637 ; 
Psychological;  see  Psychological  Differ- 
ence. 

Differences,  Organic  and  Educational,  Ulti- 
mate Solution  of,  t.  1113,  p.  633 ;  Source  of 
Mutual  Love,  do. ;  of  Faith  multifiarious,  t. 
1114,  p.  634. 

Differential  Caixjulus  ;  see  Calculus. 

Differentiation,  Spencer,  Young,  1. 197,  p. 
136;  state  prior  to,  (Synstasia),  and  sub- 
sequent to,  (Synthesis),  often  confounded, 
as  Integration,  t.  208,  p.  149 ;  Duism,  t. 
209,  do. ;  related  to  Number  Two,  do. ; 
Table  12,  t.  211,  p.  151 ;  Partness-Aspect, 
t.  389,  p.  275  ;  the  Primitive,  t.  622,  p.  438 ; 
=  Creation,  t.  637,  p.  447 ;  entirely  ab- 
sent in  The  Absolute,  t.  745,  p.  479 ;  and 
Confusion,  t.  764,  p.  486  ;  the  Grand  Cos- 
mical,  of  Ideas  prior  to  Integration,  t. 
1114,  p.  634. 

Digital  Groups,  c.  7,  t.  503,  p.  360. 

Digital  Numbers,  0-9  ;  1-10  (Two  Distinct 
Orders  of),  c.  2,  t.  652,  p.  454. 

Dignity.    See  Eank. 

Dimensions,  Length,  Breadth  and  Thickth ; 
or  Length,  Breadth,  and  Height;  t.  1017- 
1030,  pp.  592-600. 

Direction,  Drifts  of;  Analogue  of  Method, 
t.  616,  p.  435;  Diagram  No.  41,  do.;  see 
Force ;  Directness,  Right,  Diagram  No. 
69,  t.  923,  p.  551 ;  a  Higher  Department  of 
Limitation  than  Form  or  Figure,  t.  952,  p. 
563 ;  t.  1083,  p.  623  ;  is  Relative  Form,  t. 
1085,  do.;  Varieties  of,  t.  1088,  p.  624; 
Practical  as  Standards,  Axes,  etc.,  t.  1089, 
do. 

Disarming,  of  Europe,  to  bo  effected  Pan- 
tarchally,  c.  7,  t.  448,  p.  321. 

Discipline,  of  the  effort  to  achieve  the 
known  Impossible,  t.  485,  p.  347. 

Piscoverer,  of  Universology  introduced,  his 

previous  works  ;  Introduction,  p.  xxv. 
Discovery,  claim  of  previously  announced. 


Introduction,  p.  v;  and  Demonstration, 
stand  on  a  different  footing  from  any  Ob- 
servational Generalizations,  c.  17,  t.  1012, 
p.  601 ;  Radical,  of  the  Unity  of  All  In- 
tellectual Conceptions,  t.  1111,  p.  632 ;  Po- 
sitive of  Science  of  the  Universe,  what  it 
will  effect,  t.  1123,  p.  638. 

Disease,  and  Cure,  of  Man  Individual  and 
Collective  ;  see  Health. 

Disharmonio  Procedure  of  Human  Affairs, 
in  the  Past,  t.  1119,  p.  636. 

Disharmony,  and  Incoherence,  cases  of,  t. 
1048,  p.  610. 

Disk,  a  Globe  appears  as  such,  its  Outline  a 
Circle,  t.  821,  p.  512. 

Dispensation,  a  New  and  Distinctive  One, 
expected  by  the  Church,  c.  1,  t.  75,  p.  43; 
Jewish,  and  Christian,  Provisional  do.,  and 
t.  76,  do. ;  t.  77,  p.  44 ;  new.  Composite  and 
Transcendent  Harmony,  c.  1,  t.  84,  p.  47; 
Proto-Religious ;  see  Proto-Religious  Dis- 
pensation ;  Intellectual  or  Rational,  does 
not  include  the  Baconian  Period,  c.  34,  t. 
136,  p.  84 ;  Artoid,  c.  40,  do.,  p.  86. 

Dissection,  Analogue  of  Radical  Analysis, 
(Anatomic),  t.  482,  p.  344. 

Dissensions,  of  Mankind,  uses  of,  1. 1048,  p. 
610 ;  Numeral  Analogue  of,  do. 

Dissent  ;  see  Protestantism. 

Distance,  Two  Points,  t.  919,  p.  550 ;  Dia- 
gram No.  69,  t.  923,  p.  551 ;  Phrenological 
Organ  of,  Buchanan,  t.  933,  p.  558 ;  Two 
Points,  t.  934,  do. 

Distinct  Form  ;  see  Analogical  Form. 

"  Distinctly  One,"  Swedenborg  =  Univar- 
iant,  t.  760,  p.  485. 

Distinguishable,  not  separable,  a.  22,  t.  204, 
p.  155. 

Distribution,  and  Collection,  c.  2, 1. 15,  p.  11 ; 
fundamental,  of  Society,   by  Comte,   into 

1.  Intelligence;  2.  Affection, and  3.  Action, 
(ot  Society),  t.  42,  p.  26;  more  radical,  by 
the  author,  into  1.  Divergent  Individuality ; 

2.  Convergent  Individuality  ;  3.  Harmonic 
Individuality,  t.  47,  p.  30  ;  Comte's  distri- 
bution related  to  Head,  Heart,  and  Hand, 
t.  42,  p.  26 ;  mine  related  to  Trunk  (or 
Centre),  Limbs  (or  Periphery),  and  Total- 
ity, do. ;  of  Warren,  Comte,  and  Fourier 
compared,  t.  55,  p.  34 ;  of  Integralism  and 
Pantarchism,  t.  56,  do. ;  of  the  Universe,  t. 
124,  p.  71 ;  of  Mind  and  Matter  identicid,  t. 
164,  p.  119 ;  OF  the  Sciences;  Fundamen- 
tal Exposition  of,  Positivist  and  Universo- 
logical,  Table  No.  15,  t.  278,  p.  204 ;  t.  303^ 


BASIC   OUTLINE  OF  TJNIVEESOLOGY. 


p.  219  ;  Internal  and  External ;  Fractions 
and  Integers,  t.  307,  308,  p.  222 ;  parallel  of 
Number,  Form,  and  Universal  Being,  t. 
506,  p.  359  ;  of  Details  in  Domain,  t.  544, 
p.  389 ;  Basis  of  Classification  and  all  Sci- 
entific Discriminations  ;  Orderly  Evolution 
of  Cardinal  Numeration,  from  One  to  Two, 
from  Two  to  Three,  etc,  the  CaI'Jon  of 
Criticism  on,  t.  642,  p.  450  ;  Law  of  In- 
creasing Complexity  in,  do. ;  Soajjes  of,  do. ; 
Table  No.  41,  do. ;  Abstract  and  Concrete 
Types  of,  t.  643,  p.  451 ;  of  Temple,  and 
Cube,  t.  1013-1030,  pp.  590-600;  t.  1032, 
1033,  p.  602;  of  the  Sciences,  seeSpencer- 
ian  ;  see  Basic  Distribution. 

Distributions,  Numerical,  Fourier,  t.  462,  p. 
334  ;  special,  of  all  Being  whatsoever  illus- 
trated by  Form,  t.  497,  p.  355 ;  down  to 
minutiae,  t.  498,  do. ;  General,  first  in  or- 
der, t.  499,  do. 

Divergency,  Sectarian,  t.  1114,  p.  634. 

Divergent  Individuality,  contrasted  with 
Convergent,  c.  2,  t.  40,  p.  24  ;  Diagram  No. 
2,  (Typical  Tableau),  t.  41,  p.  24;  Variety 
Aspect  of  the  Social  Constitution,  do. ;  sym- 
bolized by  the  Limbs  of  the  Body,  t.  47,  p. 
30 ;  as  Basis  of  social  order,  representative 
man  of  doctrine  of,  Josiah  Warren,  t.  48, 
do. ;  by  the  author,  do. ;  by  J.  Stuart  Mill, 
do. ;  by  Herbert  Spencer,  do.,  p.  31 ;  de- 
fined, t.  52,  p.  32 ;  principle  of  Freedom 
and  Progress,  do.,  t.  53,  p.  33 ;  c.  5,  t.  226, 
p.  166  ;  Notation  of,  t.  304,  p.  220  ;  true 
Measure  of  m  Society,  t.  760,  p.  485 ;  t. 
761,  762,  do. 

Divergent  Isolation,  of  Individual  Centres, 
in  Protestautism,  t.  1123,  p.  639. 

Diversity  of  Aspects  from  Different 
Points  of  View.  t.  1122,  p.  638. 

Dividing  Function,  of  Line,  t.  591,  p.  419. 

Divine  Social  Code,  a.  46,  t.  204,  p.  169. 

Division,  Internal,  Fractions  ;  External,  In- 
tegers, t.  307,  308,  p.  222  ;  reduced  to  Sub- 
traction, t.  849,  p.  521 ;  t.  910,  p.  546  ;  t. 
911,  Diagram  66,  do. 

Do,  Ke,  Mi  ;  see  Octaves. 

Doctrinal  Adjustment,  1. 1113,  p.  633. 

Doctrine(s),  meaning  of  wiU  be  furnished 
by  Social  Integration,  t.  57,  p.  35  ;  Ana- 
logue of,  prior  to  Knowledge,  Absorption 
of  Nutrition,  or  Sucking  of  the  Infant;  not, 
in  preponderance,  adult  food,  c.  20, 1. 136,  p. 
80 ;  leading,  of  all  Sects  and  Eel igions  true, 
and  will  be  rescued,  a.  51,  t.  204,  p.  172 ; 
t.  414,  p.  289,  statement  guarded,  c.  1,  2, 


do.,  p.  290 ;  Two  Grand  Opposite,  in  Ee- 
ligiou.  Philosophy,  and  Practical  Life,  c.  2, 
t.  1119,  p.  637  ;  World  of,  will  be  revolu- 
tionized in  thirty  years,  1. 1123,  p.  G38 ;  see 
Creed. 

Dogma  ;  see  Creed. 

DoHERTY,  Hugh,  1. 1099,  p.  627 ;  t.  1108,  p. 
630. 

Doing  ;  see  Action,  and  Art. 

Domain(s),  signified  by  representative  names, 
c.  1,  t.  40,  p.  24 ;  of  Science  of  Sociology, 
the  Body  Corporate,  le  Grand  Etre  of 
Comte,  t.  42,  p.  26  ;  t.  55,  p.  34 ;  A  or  Any, 
has  the  termination  ismus,  adj.  Ismic;  c.  3, 
t.  43,  p.  27  ;  (see  Terminology),  compound 
with  connecting  vowels  o  and  a,  c.  13,  t. 
43,  p.  28 ;  Elementary,  characterized  by 
Simplicity  and  Genemlity,  t.  200,  p.  138 : 
Concrete  and  Abstract  Principles,  Pepeti- 
tion  of  each  by  each,  a.  24,  t.  267,  p.  213. 

Dome,  of  Temple,  repeats  Head,  and  Man,  t. 
287,  p.  211 ;  above  contrasted  with  ground 
below,  t.  655,  p.  456  ;  Aerial,  t.  873,  p.  529 ; 
see  Temple. 

Dominant,  and  Subdominant;  subversion  of, 
a.  35,  t.  204,  p.  164. 

Dominant  or  the  Domain,  t.  523,  p.  379. 

Dot,  Coarse  and  Fine ;  Body  and  Soul ;  Cell, 
Atom,  etc.,  t.  829,  p.  515  ;  Diagram  Nos. 
55  and  56,  t.  830-833,  p.  516  ;  Analogue  of 
Unit,  t.  838,  p.  518  ;  Single,  Type  of  Single 
Thing ;  Aggregations ;  Incoherent,  Coherent, 
as  Individuals  in  Society,  t.  842,  p.  519 ;  or 
Point,  undergoing  development,  t.  1078,  p. 
622. 

Doten,  Lizzie,  a  puzzle  for  the  Sages, 
1. 1109.  p.  631. 

Doubt  ;  see  Skepticism. 

Down,  instinctually  thought  of  as  £ase  or 
vUe,  t.  403,  p.  286  ;  a  Single  Fixed  Point; 
All  Points,  t.  1121,  p.  637. 

Draftsman's  Lines,  must  be  thin,  delicate, 
etc.,  meaning  ff  this  tact,  t.  484,  p.  846. 

Dramatic  Probability;  Introduction,  p. 
xxxii. 

Dramatism,  of  Being ;  Child  how  born ;  Man 
Erect ;  Vertebrate  Sub-Kingdom,  t.  884,  p. 
533. 

Draper  (Dr.),  Intellectual  Development  of 
Europe,  mentioned,  c.  34,  t.  136,  p.  84;  t. 
1107,  p.  630. 

Drawing,  compared  -with  coloring,  Euskin, 
t.  494,  p.  354. 

Dressmaker,  the,  and  Nature,  t.  1050,  p.  611. 

Drift  s),  of  Philosophy  and  Echosophy,  c.  1, 


670 


DIGESTED  INDEX  OF  THE 


1. 15,  p.  10 ;  First,  from  Circumference  to 
Centre,  Intuitional  and  Observational,  t. 
184,  p.  130 ;  of  Human  Aspiration  and 
Faith;  The  Old  and  the  New,  t.  434,  p. 
307;  the  Primitive,  Table  31,  p.  311; 
Three,  along  Radius  =  Three  Methods  in 
Science,  t.  583,  p.  413  ;  of  Direction,  de- 
fined, t.  616,  pp.  434,  435  ;  Diagram  No.  41, 
do. ;  Clefs  of,  do. ;  relation  of  to  Force,  t. 
6:il,  p.  436;  First,  of  Analogy,  reversed  in 
Bo  ly,  t.  882,  p.  532 ;  see  Force,  Careers. 

Driving  Power,  repeats  Arbitrismology, 
Table  19,  t.  352,  p.  249. 

DuAD,  Analogue  of  Thought,  Eeason, 
Tliought-Line,  Line,  a.  37,  t.  204,  p.  165 ; 
a.  38,  do.,  p.  166 ;  =  Two-Pomts,  t.  876,  p. 
530. 

Dual  Number,  in  Grammar,  Analogues  of 
Objects  paired,  t.  703,  p.  465;  Transition 
from  to  Gender,  t.  704,  p.  466. 

Dualism,  in  Philosophy,  c.  1,  2,  t.  756,  p.  483. 

Duality,  badge  of  Science,  yet  unitive,  t. 
7G4,  p.  486. 

DuBiosiTY  of  Numerical  Classification,  t.  641, 
p.  450. 

DuisM,  Unism,  Trinism,  first  mention  of,  t. 
126,  p.  71  ;  The  Second  Law  of  Universal 
Being,  stated  and  defined,  t.  203,  (2),  p. 


144 ;  =  Differentiation,  t.  209,  p.  149  ;  the 
Scieutitic  Unism  or  Basis  of  Unity,  t.  477, 
p.  342;  Form  Analogue  of  Straight-Line, 
t.  532,  p.  383  ;  Diagram  No.  12,  do. ;  Ana- 
logue of  Science,  the  Regulative  or  Govern- 
ing Principle,  t.  542,  p.  388 ;  see  Unism, 
Trinism  ;  Analogue  of  Line,  Science,  and 
The  True,  Tables  37  and  38,  t.  543,  545,  pp. 
388,  389  ;  Bi-furcation  of,  t.  641,  p.  450 ;  the 
one  thing  representing ;  Morphic  Analogue 
of  the  Line,  t.  877,  p.  531 ;  t.  879,  do. ;  Con- 
trast of  with  Unism  and  Trinism,  t.  899,  p. 
540 ;  is  the  Scientoid  Unism,  c.  2,  t.  903,  p. 
542;  repeated  by  Secondism,  t.  904,  do. 

DuisMAL  =  repressive  and  chastening,  c.  5,  t. 
3,  p.  3. 

DuisMUS,  of  Society,  is  the  Numerousness  of 
Lidividualities,  t.  761,  p.  485. 

Duodecimal  Numeration;  see  Numeration; 
Morphic  Typo  of,  t.  864,  p.  525. 

Duration,  =  Time,  Length,  Height,  Suc- 
cession, Series,  t.  284,  p.  208 ;  t.  287,  p. 
211;  t.  288,  p.  212;  defined  as  Lengthiness 
of  Being,  etc.,  t.  558,  p.  396  ;  Table  No.  39, 
do.,  p.  397  ;  is  Order,  t,  559,  p.  397  ;  Line 
the  Analogue  of,  c.  1,  t.  639,  p.  448. 

Dynasty,  Ordinal  Numbers  in,  t.  288,  p. 
212. 


E. 


Eaet3,  an  Element,  basic  Cosmical  Sub- 
stance, Ground  of  Being,  t.  94,  p.  57 ;  is 
to  Humanity  what  Trunk  is  to  Body,  t.  95, 
p.  58 ;  molten  Interior  of  associated  with 
Heat,  Heart,  and  Blood,  do. ;  one  with 
Light,  in  the  Sun,  t.  96,  do. ;  t.  99,  p.  59  ; 
c.  1, 1. 100,  p.  60  ;  reinstated  as  an  Element, 
t.  102,  p.  61 ;  Air,  Fire,  and  Water,  the 
four  Elements  of  the  Ancients  reinstated, 
t.  102,  p.  61 ;  -Centre  and  Sun-Centre, 
opposed,  a.  14,  c.  82,  t.  136,  p.  90 ;  Land 
and  Water,  t.  285,  p.  209  ;  and  Hell,  more 
respectable  than  reputed  to  be,  t.  407,  p. 
285 ;  Exteriors  and  Inferiors  of  the  Body, 
t.  408,  p.  285  ;  Analogue  of  Trunk  in  Body, 
t.  453,  p.  321 ;  Woman  the  Analogue  of 
the  latter,  do. ;  the  Body  of  Nature,  t.  541, 
p.  387  ;  Different  Elevations  of;  Mountain 
Tops,  etc.,  Kound  Number,  t.  566,  p.  400 ; 
Air,  Fire,  Water  =  Substance,  t.  691,  p. 
463;  and  Sun,  t.  755,  p.  482;  footstool  of 
Man,  t.  1068,  p.  618  ;    bride  of  Man,  do. ; 


the  Solid  Material,  must  have  a  foundation ; 
has  no  foundation,  t.  1121,  p.  637. 

Earth-Ball,  t.  639,  p.  449;  Orb,  Planet, 
contrasted  with  Blank  Space  =  Something 
and  Nothing,  t.  647,  648,  pp.  452,  453  •  t. 
658,  p.  457. 

Earth-Ground,  and  Air  above ;  Earth-Ball, 
and  Air  around,  Diagram  No.  44,  t.  653,  p. 
455. 

East,  and  West,  t.  432,  p.  303  ;  to  yield  rank 
to  the  West,  t.  436,  p.  309 ;  to  West, 
Wave  of  Progress,  round  the  Globe,  e.  6, 
t.  448,  p.  320;  Kefluxional,  do.,  p.  321; 
Spirit  of  Eeconciliation  of,  Pantarchally,  c. 
7,  do. 

Eating,  process  of,  analogous  with  Thought- 
Discriminations,  a.  18,  c.  32,  t.  136,  p.  91 ; 
a.  19,  20,  do. ;  order  of  and  sucking,  a.  24, 
do.,  p.  92;  like  Oxidation,  do.;  Analogy 
of  with  Coition,  t.  448,  p.  317. 

Echo,  of  Matter  to  Mind ;  Introduction,  pp. 
xii,  XXX ;  of  Analogies,  1. 101,  p.  60  ;  between 


BASIC   OUTLINE   OF  UXIVEKSOLOGY. 


671 


different  Ee-,ilms  or  Domains  of  Being  = 
Analogy,  Correspondence,  1. 165,  p.  119 ;  = 
Correspondence,  Analogy,  t.  254,  p.  191 ; 
of  Concrete  Domains  to  Abstract  Prin- 
ciples, a.  24,  t.  267,  p.  213 ;  Universal,  of 
Principles  and  Forms  =  Analogy,  t.  498,  p. 
855  ;  OF  Careers,  of  Pure  Form  and  Real 
Being,  t.  639,  p.  449;  between  the  Ab- 
stract and  the  Concrete,  t.  797,  p.  499 ;  of 
Analogy,  Matter  and  Mind,  t.  805,  p.  504 ; 
Type  of  Organized  Being  in  any  one 
Sphere,  the,  of  that  of  do.  in  all  Spheres ; 
discoverable  and  precise  between  Evolu- 
tions of  Matter  and  Mind,  t.  834,  835,  p.  617  , 
OF  Unity,  through  all  Domains,  t.  907,  p. 
543;  Exact  Scientific  between  Physiology 
and  Sociology,  t.  982,  p,  574  ;  see  Typical 
Kcproduction,  Type,  Type  Form,  Eeflect, 
Symbol,  Analogue,  Comte,  Kant. 

EcHosoPHisTS,  go  too  far  in  rejecting  Indeter- 
minate Method,  t.  218,  p.  156. 

EcHosoPHY,  definition  and  derivation  of,  t. 
12,  p.  9,  and  c.  3,  do. ;  contrasted  with 
Philosophy,  do. ;  see  Science,  and  Positiv- 
ism ;  repeats  Science,  t.  13,  p.  9  ;  begins  in 
Diversity,  ends  in  Unity,  c.  1,  t.  15,  p.  10 ; 
laws  and  phenomena,  do. ;  see  Table  1,  do., 
p.  11 ;  related  to  One,  Two,  Three,  as  Phil- 
osophy to  One,  Many,  All,  t.  218,  p.  157 ; 
represented  by  Sciento-Philosophy,  t.  243, 
p.  187 ;  t.  246,  p.  188  ;  the  main  Elevation 
of  the  Temple  of  the  Sciences,  t.  269,  p. 
195;  Elaborismus  of  the  Universe  of 
Thought,  do.,  p.  196;  Lower  Story  of  dis- 
tributed by  Spencer,  t.  270,  do. ;  Primitive 
Division  of  General  and  Special  Science, 
t.  292,  p.  214;  and  Philosophy,  distributed 
in  Parallel  views,  Table  18,  t.  347,  p.  245  ; 
restrained,  heretofore,  to  mean  Monospher- 
ology,  t.  473,  p.  339  ;  relates  to  No.  3,  do. ; 
relatively  elaborate,  compared  with  Philos- 
ophy, t.  483,  p.  344 ;  =  Anthropism,  t.  995, 
996,  p.  580 ;  relation  of  to  Anthropic  I  orm, 
1. 1067,  p.  618. 

Eclecticism,  intermediation  of  Experiential- 
ism  and  Transcendentalism,  t.  406,  p.  285  ; 
echoes  to  Interismology  (Purgatory),  Table 
80,  t.  419,  p.  293. 

Eclectics,  intervening  between  Materialists 
and  Idealists,  c.  31,  t.  136,  p.  82. 

Economy  of  Means,  t.  877,  p.  580. 

Ecstatic,  The,  =  Equation,  or  Interme- 
diation and  Conjunction,  Clef,  t.  448,  p. 
316  ;  corresponds  with  Abstractology,  the 
insertion  of  Lines,  c.  2,  4,   do.,  p.  817; 


The,  Ineffable,  Paul,  Indklble,  Wronski,  t. 
468,  p.  337. 

Ecstaticism,  a  branch  of  Ontology,  t.  439,  p. 
311;  what  and  where,  t.  444,  p.  314;  of 
Regenerative  Being,  c.  2,t.  448,  p.  318. 

EcsTATOLOGY,  Relations  and  Clefs  of,  t.  466 ; 
p.  335  ;  Table  32,  do. 

Edifice,  of  the  Body,  a.  1,  I.  42,  p.  25 ; 
House,  Temple,  t.  903,  p.  541 ;  Diagram  No. 
64,  do. ;  Masonic  Symbol,  t.  905,  p.  542 ;  t. 
924,  p.  552;  sublime,  of  Truth;  see 
Temple. 

Edxtcation,  The  Entire  Future  System  of, 
How  based,  t.  484,  p.  347. 

Educational,  and  Organic  Differences,  Ulti- 
mate Solution  of,  t.  1113,  p.  633. 

Educationist,  Prof.  Boyle  as,  c.  1,  t.  484,  p. 
346. 

Effects,  Sequences,  Trains,  Traits,  etc..  Dia- 
gram No.  71,  t.  954,  p.  564;  t.  955,  956,  p. 
565 ;  t.  959,  960,  p.  5G7  ;  may  be  dismissed, 
t.  961,  p.  568. 

Eoeneto,  has  'become,  applied  to  Babylon 
(Mystery),  a.  50,  t.  204,  p.  172. 

Ego,  Fertilization  of.  Segmentation  of,  etc. ; 
Case  of  the  Hermellas,  as  illustrative  of  Or- 
ganization, c.  2-18,  1. 136,  pp.  76-80  ;  and 
Chicken,  which  first,  c.  31,  t.  136,  p.  82; 
32-111,  do.,  p.  83;  c.  35,  t.  503,  p.  374; 
Parts  of,  t.  553,  p.  394 ;  t.  554,  do. ;  Panto- 
logical  Meaning  of,  t.  596,  p.  421 ;  Dia- 
gram No.  28,  do.,  p.  420 ;  Typical  shape 
of,  t.  773,  p.  491 ;  belongs  to  Female ; 
Seed,  Atom,  Unimpregnated,  Impregnated, 
t.  774,  do. ;  Gut-up  of,  Mathematical  Shape 
of,  t.  775-777;  pp.  492,  493;  Diagrams 
Nos.  47,  48,  49,  do. ;  Type  of  Triuism,  t. 
784,  d.  495 ;  Forms  of  Symbolize  all  De- 
partments of  Philosophy,  t.  785,  do. ;  An- 
thropoidule  within,  t.  881,  p.  532  ;  an  Art- 
Produet  of  Nature,  t.  887,  p.  535 ;  (Solid 
Form),  a  First  Head  of  Elaborate  Form, 
Trinismal,  t.  914,  p.  547;  t.  915,  p.  548; 
Diagram  No.  67,  do. ;  No.  69,  t.  923,  p.  551 ; 
t.  924,  p.  553 ;  Man  produced  as  from, 
t.  986,  p.  675  ;  Whole  of,  two  Types  of, 
t.  991,  p.  578 ;  Brahminical,  the  Mass  or 
B.de  of  Materials,  t.  1063,  p.  617. 

Ego-Embryonism,  First-Principle-Domain  in 
Feminismus  and  Philosophismus,  t.  785,  p. 
495. 

Egg -Figure,  Pantological  Meaning  of,  t.  596, 
p.  421 ;  Diagram  No.  28,  do.,  p.  422. 

Egg-Fobm,  Symbolism  of.  Title-page,  t.  86,  p. 
50  ;  occult  Presence  of.  Diagram  No.  72,  t. 


672 


DIGESTED  INDEX  OF  THE 


958,  p.  566;  and  Human  Figure  inter- 
blended,  t.  987-1000,  pp.  676-582;  Diagram 
No.  74,  t.  990,  p.  577. 

EqghShell,  to  illustrate,  t.  553,  p.  394. 

Ego,  tiie  Self-Conscious,  t.  309,  p.  223;  is 
the  true  Man,  the  Mind  not  so,  t.  358,  p. 
254  ;  t.  359,  p.  258 ;  t.  362,  p.  259  ;  the  re- 
action of  upon  Thought  and  Sensation,  t. 
422,  p.  295. 

Egoism,  and  Altruism,  Comte,  t.  112,  p.  67. 

Egyptian  Philosophy;  see  Philosophy, 
Egyptian. 

Eight  (Number),  Science  rules  in,  c.  6,  t. 
503,  p.  359 ;  related  to  Cube,  c.  6,  10,  do., 
pp.  359,  362 :  the  Third  Power  of  Two ; 
Cube,  t.  908,  p.  544;  t.  948,  950,  951,  p. 
563  ;  (incipient)  Cubules,  reduced  to  7 ;  t. 
1031,  p.  601 ;  to  5,  t.  1036,  p.  604 ;  Grand 
Basic  Sdento-Sacred  dumber,  t.  1034,  p. 
603  ;  repeats  the  Cube,  do. 

Elaborate  Cosmical  Conception,  t.  355,  p. 
251 ;  Table  21,  t.  358,  p.  255 ;  echoes  to 
Coneretology,  do.,  t.  358,  p.  254;  dis- 
tributed, fable  22,  t.  358,  p.  256. 

Elaborate  Existence,  Epitome  of,  Anthro- 
poidule,  t.  880,  p.  531;  t.  881,  p.  532; 
Diagram  No.  60,  do. 

Elaboration,  principal  of  Comte,  t.  36,  p. 
20 ;  fundamental  of  do. ;  do.,  p.  21 ;  cor- 
responds in  part  only  with  Anthropology 
and  Cosmology,  t.  37,  p.  22;  t.  883,  p. 
633. 

Elaborismus,  of  Number,  c.  1,  t.  228,  p.  177 ; 
t.  270,  p.  196 ;  of  Being  and  Thought,  in 
Observational  Facts,  c.  6,  t.  503,  p.  359; 
of  Form,  Surface  and  Solid,  t.  538,  p.  386 ; 
of  Logic,  Proportions,  and  Syllogisms,  t. 
580,  p.  410;  of  Form,  Surface  and  Sohd, 
t.  587,  p.  416 ;  and  Elementismus,  Kever- 
sal,  t.  884,  p.  534. 

Elders,  Four  and  Twenty ;  Vertebra;,  t.  455, 
p.  320. 

Eleatics,  Ferrier,  The  One  and  The  Many ; 
To  Hen  and  Ta  Polla,  a.  27,  t.  204, 
p.  158 ;  called  Dialectical,  a.  29,  do,,  p. 
159. 

Elective  Affinity;  Marriage,  t.  312,  p. 
224. 

Electrical  Polarity,  Scientic,  Masculoid, 
t.  802,  p.  501. 

Electricity,  and  Chemistry,  Positive  and 
Negative  Relations  in,  t.  802,  804,  pp.  501, 
503. 

Elementary  Types,  of  Form,  Curve,  Straight, 
Hogarthian  Line,  t.  513,  p.  372;   t.  519,  p. 


377;    t.  521,  p.  378;    Domains;    see  Do- 
mains. 

Elementismus,  of  the  Real  Universe,  t.  228, 
p.  176 ;  c.  1,  do.,  p.  177 ;  of  the  Mathe- 
matics, t.  229,  p.  177  ;  of  Being,  Domain 
of  Radical  and  Ordinary  Analysis;  illus- 
trated by  Plionetics,  etc.,  t.  483,  p.  344  ;  of 
Being  and  Thought,  in  Number  and  Form, 
c.  6,  t.  503,  p.  359 ;  of  Number  in  Abridg- 
ment of  that  of  Form,  do.  ;  of  Form,  Point 
in  Line,  t.  538,  p.  386 ;  of  Logic,  Terms 
and  Definitions,  t.  580,  p.  410  ;  and  Ela- 
borismus.  Reversal,  t.  884,  p.  534. 

Elements,  of  Old  Greeks,  4,  Earth,  Air, 
Fire,  Water;  conceived  of  in  a  mixed  way, 
partly  material,  anticipating  Chemistry, 
partly  spiritual,  anticipating  Philosophy,  t. 
92,  p.  55 ;  discarded  by  modern  Chemistry  ; 
reinstated  by  Universology,  t.  94,  p.  56 ; 
how,  do. ;  the  four  of  the  Ancients,  rein- 
stated, t.  102,  p.  61 ;  in  a  Sense,  outrank 
the  Chemical  Elements,  do. ;  Earth,  Air, 
etc.,  Naturoid  Phase  of  Nature,  Metaphy- 
sic,  1. 135,  p.  74;  Pure  Categories  of  Being, 
Table  10,  t.  145,  p.  105;  =  Duism  and 
TJnism,  a.  20,  t.  204,  p.  153;  the  Two 
■which  go  to  the  Constitution  of  Every 
Thing,  The  Limit  and  The  Unlimited,  a. 
21,  22,  do.,  p.  154;  of  Number,  Monad  and 
Duad,  antecedent  to  Number,  a.  25,  do.,  p. 
157;  of  Number  and  of  Form,  Analogy 
between,  a.  26,  do.,  p.  158;  Two,  Incx- 
pugnably  united  in  the  Constitution  of  All 
Things,  Number  or  Limit  itself,  t.  253,  p. 
191 ;  of  Speech,  illustrate  all  Elements,  t. 
484,  p.  346. 

Elite,  of  Humanity,  alternately  Masculoid 
and  Feminoid,  t.  803,  p.  502. 

Elizabeth,  of  England,  c.  1,  t.  803,  p.  503. 

Ell,  Elbow,  Span,  t.  452,  p.  321. 

Elongation,  or  Series ;  (see  Height),  re- 
peats Succession  and  Time,  t.  284,  p.  208 ; 
Notation  of,  t.  288,  p.  212. 

Emanation  of  Lines;  see  Spirit,  " Spirit  of 
Truth,"  and  Spiritual. 

Emancipation,  of  Slaves ;  of  "Woman,  t.  4S2, 
p.  305. 

Embodied  Aspect,  of  Society,  t.  312,  p.  224. 

Embryo,  t.  881,  p.  532;  Diagram  No.  60,  do.; 
t.  924,  p.  553 ;  t.  1001,  p.  583  ;  see  Foetus. 

Embryology,  Agassiz,  t.  960,  p.  567  ;  =  Foe- 
tus, t.  976,  p.  572 ;  Social,  the  Science  of 
Society  as  it  i.s',  do. 

Embryotic  Form  ;  see  Germ-Form. 

Emerson    (Ralph    Waldo),    "  greatest   man 


BASIC   OUTLIIS^E  OF   UNIVEESOLOGY. 


673 


most  greatly  indebted,"  t.  45,  p.  29 ;  hia 
account  of  Analogy,  1. 148-160,  pp.  106-109 ; 
t.  154,  p.  112 ;  Essay  on  Swedeuborg,  Ho- 
moiomeria,  a.  36,  t.  204,  p.  164. 

Emigration,  Cosmical  Wave  of,  and  of  Ideal 
Evolution,  from  East  to  West,  round  the 
Globe,  c.  6,  t.  448,  p.  320. 

Empedooles,  Love  and  Hate,  Table  1,  c.  1,  t. 
226,  p.  163. 

Empiricism,  term  considered,  Masson,  Note, 
a.  6.  t.  354,  p.  256  ;  see  Experientialism  and 
Materialism. 

Empyrean,  of  Thought,  above,  t.  421,  p. 
294. 

End,  of  universal  development,  =  Eeligion,  t. 
16,  p.  11 ;  the  fear  of  coming  to  an,  of  Men- 
tal Progress,  futile,  t.  178-189,  pp.  127-133; 
and  Cause,  contrasted.  Table  1,  c.  1,  t.  226, 
p.  163;  see  Term,  Beginning,  Ground, 
Cause,  Effect,  Swedenborg,  c.  1,  t.  736, 
p.  475. 

Endogenism,  Philosophy  from  within,  a.  5,  t. 
998,  991),  p.  583. 

Endo-Mechanios,  c.  1,  t.  231,  p.  178;  t.  272, 
p.  199. 

Endospasic  Order,  Fractional,  t.  308,  p.  222 ; 
see  Subjective. 

English,  the  Kalunkee  Incarnation,  c.  8,  t. 
430,  p.  302. 

English  Mind,  inaptitude  of  for  Transcen- 
dental Thinking,  a.  23,  t.  267,  p.  212. 

Engrenage,  Fourier,  c.  1,  t.  527,  p.  382. 

Ens  and  Unit,  t.  504,  p.  357. 

Entical,  relating  to  Thing,  a.  37,  t.  204,  p. 
165. 

Entirety,  symbolized  by  Seven  (7),  why,  c. 
10,  11,  t.  503,  p.  362. 

Entities,  Aspects  not  such,  t.  812,  p.  508. 

Entity  and  Relation,  t.  313,  p.  225;  re- 
peated in  Number  and  Form,  do.;  con- 
stitute whatever  is,  t.  603,  p.  426  ;  illus- 
trated, t.  85&-859,  pp.  522-524  ;  Diagram 
No.  58,  p.  524 ;  Speculation  and  Keality,  t. 
1027,  p.  598. 

Epitome,  of  All  Universal  Principles,  found 
in  any,  the  least  thing,  t.  461,  p.  333  ;  of 
Elaborate  Existence,  Anthropoidule,  t.  880, 
p.  531 ;  t.  881,  p.  532  ;  Diagram  No.  60, 
do. 

Equality,  of  Worth  and  Difference  of 
Kank,  e.  43,  t.  136,  p.  89 ;  the  most  funda- 
mental idea  of  Science,  Spencer,  t.  390,  p. 
276 ;  Universahzed  Conception  of,  in  Alge- 
bra, Dialectic,  Analogic,  etc. ;  most  Radi- 
cal Principle  of  Science ;  Pivots  on  Punc- 


tum  Vitae  in  Body,  t.  454,  p.  324 ;  t.  478,  p. 
342 ;  of  Woman ;  see  Woman's  Rights. 

Equa-inequism,  t.  902,  903,  p.  541 ;  Diagram 
No.  64,  t.  903,  do. 

Equation,  and  Ratio,  the  broadest  mathema- 
tical Generalization,  t.  240,  p.  186 ;  Ana- 
logy of  with  Abstract  Relation,  do. ;  de- 
fined, t.  390,  p.  276;  of  sides  of  Body, 
focalized  at  Puuctum  Vitae  at  top  of  Neck, 
Point  of  Decussation  of  Nerves,  t.  454,  p. 
324. 

Equism,  of  Form,  etc.,  t.  897-903 ;  pp. 
539-541 ;  Diagram  No.  64,  p.  541 ;  and 
Equity,  t.  906,  p.  542 ;  Diagnxm  No.  69,  t. 
923,  p.  551 ;   and  Inequism,  t.  1028,  p.  598. 

Equity  =  Straightness  of  Form,  t.  521,  p. 
379. 

Errors,  the  Greatest  of  All,  Partialism,  t. 
1115,  p.  634, 

Espousals  ;  see  Marriage. 

Esse,  and  JExiatere,  Table  No.  40,  t.  562,  p. 
398. 

Eternity,  counterparted  with  Time,  c.  3,  t. 
9,  p.  7 ;  =  Time  solidified  in  Space,  Sweden- 
borg, c.  29,  t.  503,  pp.  369,  370 ;  Symbol  of. 
The  Circle,  t.  821,  p.  513. 

Ether,  Primitive ;  see  Milk. 

Etheria,  Second  Form  of  Matter,  Prof. 
Joseph  Henry,  and  Prof.  Silas  L.  Loomis, 
t.  63,  p.  39;  related  to  Odic  Force  of 
Reichenbach,  do. ;  differs  from  Spirit-Mat- 
ter, t.  64,  do. 

Etherial  Consistency,  t.  675,  p.  460 ;  t.  682, 
p.  461 ;  Table  No.  42,  t.  683,  do. 

Ethics,  definition  and  rank  of,  c.  5,  t.  5,  p.  5 ; 
a.  1-3,  c.  5,  t.  5,  p.  6;  Analogue  of  Postures 
of  the  Body,  t.  453,  p.  322 ;  see  Moral 
Science. 

Eureka,  Poe,  quoted,  note  1,  t.  622,  p.  439. 

Europe,  and  America,  Relatoid,  c.  5,  t.  448, 
p.  319;  Wronski's  Idea  of,,  c.  6,  do.,  p. 
320;  Disarming  of,  to  be  effected  Pan- 
tarchally,  c.  7,  t.  448,  p.  321. 

Even,  Numbers,  how  augmented,  Note  1,  o. 
7,  t.  503,  p.  360;  and  Odd  Numbers, 
t.  696,  p.  464 ;  repeats  Two,  t.  698,  do. ; 
both  Odd  and  Even  repeat  Three,  t.  699, 
do. ;  t.  700,  p.  465  ;  Number  =  Segmented 
Form ;  Normality,  Squareness,  Confm'mity 
to  Law,  t.  843,  p.  520;  Diagram  No.  57, 
do.;  and  Odd,  Numbers,  Morphic  Ana- 
logues of,  t.  866,  p.  528. 

Evenness,  and  Oddness,  t.  306,  p.  221 ; 
changes  to  a  unismal  character  =  Odd- 
ness, t.  477,  p.  342  ;    Analogy  with  Two,  t. 


674 


DIGESTED  INDEX  TO  THE 


703,  p.  465  ;  Two,  Head  of  Even  Series  of 
Nuaibers,  t.  899,  p.  540 ;  t.  1028,  p.  598. 

EvENTUATioN,  in  Time,  never  arrested,  t.  560, 
p.  397 ;  Change,  Analogue  of  Time,  t.  665, 
p.  458;  Morphia  Analogue  of,  t.  865,  p. 
526  ;  see  Time,  Evolution. 

Evil,  and  Good,  inseparable,  t.  411,  p.  287  ; 
Miktou  of,  t.  412,  p.  288 ;  hidden  germs  of 
in  Highest  Heavens,  do. 

Evolution,  of  Analogies,  defined,  formula, 
t.  101,  p.  60  ;  illustrations  of,  telescoping, 
c.  1,  do. ;  Developing  Series  of,  1. 125,  p. 
71 ;  in  two  Orders,  a.  17,  c.  32,  t.  136,  p. 
91 ;  Experiential  Series,  do. ;  Infanta-Fe- 
minoidal,  do.;  a.  19,  21,  do. ;  two  Orders 
of;  see  Orders  of  Evolution;  and  Invo- 
lution, Terminal  Conversion  into  Oppo- 
sites,  c.  1,  t.  187,  p.  131 ;  Universal  Cos- 
mical,  governed  by  Unism,  Duism,  and 
Trlnism,  t.  212,  p.  152;  of  Mentation,  a.  39, 
t.  204,  p.  166  ;  Ideal,  Cosmical,  Wave  of 
Emigration  from  East  to  West,  round  the 
Globe,  c.  6,  t.  448,  p.  320 ;  Eefluxional ; 
do. ;  p.  321 ;  of  Cardinal  Series  of  Num- 
bers, as  guide  of  Thought,  t.  478,  p.  342 ; 
Canon  of  Ceitioism,  t.  489,  p.  349; 
Wrouski's  Formula,  c.  1,  do.;  extracting  of 
Roots,  t.  623,  p.  439  ;  and  Ke-in  volution  of 
Forms,  t.  639,  p.  449;  Orderly,  of  Cardinal 
Numeration,  the  Canon  of  Criticism  on 
all  Distribution,  t.  642,  p.  450 ;  Varieties 
in,  t.  643,  p.  451 ;  Natural  and  Logical  Or- 
ders of,  t.  924,  p.  553 ;  Planetary,  of  the 
Unity  of  the  Race,  t.  1114,  p.  634;  see 
Necessary  Evolution. 

Exact,  or  Abstract  Logicismal,  Mentation, 
Masculoid,  a.  42,  t.  204,  p.  168 ;  Etymology 
and  meaning  of,  t.  519,  p.  377. 

Exact  Numbeb,  Analogue  of  Science,  t.  565, 
p.  400. 

Exact  EEASONiNa,  and  Actuality,  always  con- 
tradictory, a.  12,  t.  267,  pp.  203-205. 

Exact  Soibnob  =  The  Abstractisraus  of  Ex- 
istence, 1. 121,  p.  70 ;  Mathematical,  Logi- 
cal, Analogical,  do.;  or  Abstract,  allied 
with  Logicismal  Mentation,  Masculoid,  a. 
42,  t.  204,  p.  168 ;  Domain  of,  one  of  Pure 
Nothings,  t.  811,  p.  508 ;  yet  Positive, 
do. ;  of  Morals  and  Society,  t.  907,  p. 
543. 

Exactoloot,  Typical  Table  No.  7,  t.  40,  p. 
23  ;  =  Abstractology,  t.  273,  p.  199  ;  sub- 
division, t.  277,  p.  202 ;  Clef  of,  do. ;  to 
4th  Attenuation,  t.  280,  281,  pp.  205,  206; 
Clefs  of.  Subdivisions  of,  do. 


Execution  ;  see  Action,  and  Art. 

Exhortation,  t.  22,  p.  15. 

Existence,  antitliet  of  Movement,  static,  and 
space-filling,  t.  26,  p.  16 ;  =  Solidarity  of 
the  Universe,  do.,  p.  17  ;  contrasted  with 
Movement,  t.  258,  p.  193  ;  all  actual,  com- 
pounded of  Contradictions ;  reconciliation 
of  this  with  the  Law  of  Logic  against 
Contradiction,  a.  12,  t.  267,  p.  203  ;  t.  283, 
284,  p.  208 ;  Concrete,  Trinismal,  a.  19,  t. 
267,  p.  209 ;  Absolutoid  and  Relatoid,  do. ; 
is  the  Trinismal  Absolute,  a.  26,  do.,  p. 
215 ;  (Ger.  Daseyn),  defined,  t.  384,  p.  273 ; 
Phenomena],  resultant  from  The  Infinite 
and  The  Finite,  Table  33,  t.  466,  p.  336 ; 
Etymology  of  the  word,  t.  555,  p.  395 ;  in- 
volves motion,  t.  556,  do. ;  and  Being,  Table 
No.  40,  t.  562,  p.  398  ;  Order  of,  t.  563,  p. 
399;  symbolized  by  the  Perpendicular 
Line,  Diagram  No.  42,  t.  632,  p.  444 ;  re- 
lated to  Sense  of  Touch,  t.  633,  do. ;  Dia- 
gram No.  43,  t.  634,  p.  445. 

ExisTERE  and  Esse,  Table  No,  40,  t.  562,  p. 
898. 

Exospacio  ;  see  Objective. 

Experience  =  successive  stimuli  of  Sensa- 
tion, t.  401,  p.  282. 

Experientialism,  and  Transcendentalism ; 
see  Materialism ;  Strife  between,  a.  26,  c.  32, 
t.  136,  p.  93  ;  Spencer,  at  times,  but  not 
radically,  apprehending  it,  a.  27,  do.,  do.; 
term  considered,  Masson,  Note,  a.  6,  t. 
354,  p.  256 ;  Analogue  of  Earth  and  Hell, 
t.  406,  p.  285 ;  Apology  to  Mr.  Mill,  t.  ^0.', 
do. ;  repeats  Materialism,  t.  435,  p.  3u8. 

ExPERiENTiALisTS ;  SCO  Materialists  and  Sen- 
sationahsts- ;  hold  Thought,  with  the 
Sophists,  to  be  Secondary,  and  derived,  a. 
38,  t.  204,  p.  165. 

Expression,  counterpart  of  Impression,  t.  433, 
p.  306. 

ExQUisiTENESs,  of  Nasccnt  Life,  c.  2,  t.  448, 
p.  318. 

Extension,  represented  by  Line,  t.  539,  p. 
386 ;  Table  No.  36,  do.  ;  t.  540,  do. ;  Tabic 
No.  37,  t.  542,  p.  389  ;  symbolized  by  the 
Horizontal  Line,  Diagram  No.  42,  t.  632,  p. 
444 ;  related  to  Sense  of  Sight,  t.  633,  do.  ; 
Diagram  No.  43,  t.  634,  p.  445. 

External  Senses  and  Internal,  c.  25,  t.  503. 
p.  368. 

Exteriority  =  Objectivity,  Ulterior  and  Im- 
mediate, t.  310,  p.  224. 

Extracts,  from  other  authors,  treated  freely, 
c.  1,  t.  82,  p.  45. 


BASIC   OUTLINE  OF  UIS^IVEESOLOGY. 


675 


ExTEAORDiKABY  ANALYSIS,  Phonetic,    etc. ;  Eye,  and  Light,  t.  95,  p.  58 ;    the  Single,  t. 

see  Kadical  Analysis.  30y,  p.  223  :  Single  All-Seeing,  Symbol  of 

ExTBEMisTS,  tend  to  the  opposite  Extreme,  t.  God,  t.  790,  p.  497 ;  Kays  of  Light  enter- 

84,  p.  4G.  ing,  Type  of  Development,  t.  1078,  p.  622. 


F. 


Fabric  of  the  Universe,  Bases  of.  Quality 
and  Quantity,  t.  458,  p.  329. 

Face,  or  Front,  of  Body  =,  The  West,  c.  5, 
t.  448,  p.  319 ;  corresponds  with  Adjective 
and  Adjective  Domain,  t.  551,  p.  392 ; 
Human,  Oval,  t.  553,  p.  394  ;  =  Front  Ele- 
vation of  Edifice,  t.  1028,  p.  599;  see 
Features,  Head. 

Facets,  Analogous  with  Physics,  t.  453,  p. 
322 ;  correspond  with  Adjective  Domain, 
t.  551,  p.  392;  see  Face. 

Factors  ;  see  Principles. 

Facts,  and  Law,  Introduction,  p.  xvii ;  and 
Principles,  discriminated  and  defined, 
Hickok,  a.  1-9,  t.  198,  pp.  136-142;  and 
Phenomena,  obscure  the  Typical  Plan,  t. 
494,  p.  354  ;  Classification  of,  and  Induc- 
tion, c.  5,  t.  1012,  p.  592. 

Faculty,  Universal  and  Particular,  a.  38,  t, 
204,  p.  166  ;  1. 1117,  p.  635  ;  see  Universal 
Faculty  and  Particular  Faculty. 

"Fairy  Queen,"  Spenser  quoted,  a.  1,  c.  1, 
t.  903,  p.  547. 

Faith,  Conviction  from  Testimony,  Hickok, 
a.  4,  t.  198,  p.  137  ;  t.  354,  p.  250  ;  directed 
on  Progress,  a.  10,  t.  998,  999,  p.  587  ;  and 
Skepticism  harmonized,  a.  13,  do. ;  impos- 
sible and  undesirable  to  convert  all  men  to 
the  same,  t.  1112,  p.  632;  Simplicity  of 
Childhood,  t.  1122,  p.  638  ;  see  Creed,  and 
Ontological  Faith. 

Falling  Bodies,  Increments  of  Velocity  of, 
t.  1035,  p.  604. 

Falsehoods,  two  seem  necessary  to  the  state- 
ment of  a  complex  Truth,  a.  31,  32,  t.  267, 
pp.  219,  220. 

Families  =  Orders  in  Classification,  Gray,  t. 
490,  p.  350. 

Family  ;  see  Society. 

Family  Group,  Diagram  No.  73,  t.  965,  p. 
569 ;  the  Societary  Atom  or  Primitive  Cell, 
t.  970-980,  pp.  571-573. 

Family  Tree,  Diagram  No.  74,  t.  990,  p. 
577. 

Faraday,  Prof.,  partial  recognition  by,  of 
Keichenbach's  Odic  Force,  t^  62,  p.  39. 


"Fasciculus  op  Contradictions,"  Mill,  a. 
7,  t.  267,  p.  201 ,  of  ''  Negations,"  do.,  a. 
do.;  impossibility  of.  Mill,  a.  11,  do.,  p. 
202 ;  the  Contrary  afiirmed  by  me,  with 
Hegel,  a.  11,  do.,  p.  203:  Mill  quoted  to 
sustain,  a.  12,  do. ;  reply  to  Mill,  a.  11-15, 
do.,  pp.  202-207;  a.  21,  22,  do.,  p. 
210 ;  of  Lines  make  surface,  etc.,  t.  639,  p. 
448. 

Features,  of  Head  and  Face,  t.  636,  p.  446  ; 
see  Head. 

Feeling,  a  fundamental  branch  of  Philos- 
ophy of  Mind  and  of  Religion,  t.  25,  28,  p. 
16  ;  Table  3,  t.  27,  p.  17 ;  relations  of  re- 
versed, t.  28,  p.  17 ;  Tables  4,  5,  p.  18 ; 
Table  6,  t.  35,  p.  20  ;  Heart  or  Left  Side 
Symbol  of.  Diagram  No.  2,  (Typical  Ta- 
bleau), t.  41,  p.  24;  one  of  Comte's  fun- 
damental divisions  ot  Society,  called 
Sentiment  or  Affection,  t.  42,  p.  26 ;  apart 
from  Knowledge,  Feminoid,  Infantoid,  c. 
22,  t.  136,  p.  81  ;  is  it  based  on  Knowing  or 
vice-versa,  do. ;  defined  by  Prof.  Bain,  c.  29, 
do.,  p.  82;  the  Analogue  of  Substance,  c. 
30,  32,  do. ;  other  analogues  of,  c.  32-1, 
do. ;  these  viewed  as  first,  do. ;  and  Know- 
ing co-ordinate  and  inseparable,  c.  32-III, 
do.,  p.  83 ;  Analogue  of  Matter,  t.  142,  p. 
102 ;  and  Knowing  Analogues  of  Substance 
and  Form,  t.  143,  do. ;  Table  10,  t.  144,  p. 
104  ;  the  Substance  of  the  Mind,  1. 163,  p. 
118 ;  characterizes  the  Proto-Societismua 
or  Old  Order  of  Society,  t.  302  p.  218, 
and  Reason  characterize  the  Final  Order ; 
Masculoid,  do. ;  and  Knowing,  inseparable, 
Ferrier,  t.  410,  p.  287  ;  t.  419,  p.  292 ;  in 
the  Constitution  of  Mind,  is  the  Concretism 
of  Mind,  c.  3,  t.  575,  p.  408  ;  see  Force,  Sen- 
timent, Aftection,  Heart. 

Feelings,  Naturismal  Origins  of  Thought,  a. 
22,  e.  32,  t.  136,  p.  92. 

Feet,  Two  =  Quality  and  Quantity,  t.  458,  p. 
329. 

Female  and  Male  Characters,  in  Mathema- 
tical Formulae,  t.  525,  p.  381 ;  Equal  in  the 
Absolute,  do. ;  see  Male  and  Female. 


676 


DIGESTED  INDEX  OF  THE 


Female  Tody,  Side-Halves  of,  Religio-Phil- 
osophy  ;  Coitiou  of  with  Science,  c  1-4,  t. 
448,  pp.  317,  318. 

Femajle  Idealization,  Nature,  from  Law, 
Masculine,  t.  747,  748,  p.  480. 

Female  Mind,  the,  worships  Being  as  pre- 
sented, in  the  Logical  Order,  the  Male  as 
in  the  Natural,  c.  1,  t.  1119,  p.  636;  and 
Male ;  see  Male  and  Female ;    see  Woman. 

Female  Fbinoiple,  contains  the  Male,  as 
Foetus,  t.  705,  p.  466  ;  see  Feminism. 

Feminine  ,  see  Masculine. 

Feminine  Type,  of  Existence,  t.  728,  p.  473 ; 
c.  1,  t.  730,  do. 

Feminism,  and  Masculism,  from  Copulation 
of,  all  True  Organic  Development,  t.  136,  p. 
75 ;  corresponds  with  Substance,  as  Mascu- 
lism with  Form,  c.  3,  t.  136,  p.  76  ;  unify- 
ing or  conceptive  in  Function,  m  reality 
cleft,  c.  5,  do.,  p.  77  ;  Tendential  and  Re- 
petitive Correspondence  of,  do. ;  Mother- 
church  principle,  c.  7,  do. ;  Proto-Christi- 
anism,  do.,  c.  8,  do. ;  attempted  Indepen- 
dence of,  of  the  Masculine  Principle,  c.  10, 
18,  do.,  pp.  77-80 ;  c.  22,  do.,  p.  81 ;  cor- 
responds repetitively  with  Infantism,  c.  22, 
24,  do.,  p.  81 ;  tends  worshipfully  to  Mas- 
culism, c.  26,  do. ;  Subdivided,  c.  42,  do.,  p. 
87 ;  and  Masculism,  interchange  of,  t.  329, 
p.  235  \  and  Masculism,  both  found  in  Mat- 
ter, t.  804,  p.  503  ;  and  Masculism ;  see 
Masculism  and  Feminism. 

Feminismus,  Proto-Socletistnus,  why,  dur- 
ing, Man  has  oppressed  Woman,  c.  25,  26, 
1. 136,  p.  81 ;  tends  to  be  obedient  to  Man, 
do. ;  of  Universal  Being,  t.  803,  p.  502 ;  t. 
804,  p.  503  ;  and  Masculismus,  Ends  of  the 
Egg,  t.  991,  p.  578 ;  see  Religion,  Scientis- 
mus. 

Feminoid  =  Naturoid,  t.  136,  p.  75 ;  see 
Female  Principle ;  Proto-Christianism  is 
such,  c.  8,  t.  136,  p.  77;  =  Infantoid, 
C.  24,  25,  26,  do.,  p.  81 ;  Standing-point, 
c.  37,  do.,  p.  85 ;  Men  and  Women,  c.  42, 
do.,  p.  87;  Matter  do.,  a.  11,  do.,  p.  89; 
whole  Historical  Evolution  such,  a.  22,  do., 
p.  92 ;  Discursive  Reasoning  such,  c.  23, 
.  t.  503,  p.  367  ;  Hemisphere  of  Being,  only, 
subdivided  by  the  Philosophers,  t.  739-741, 
p.  477 ;  Matter,  Substance,  Nature,  do. ; 
Table  43,  t.  741,  p.  478 ;  t.  744,  p.  478 ; 
Table  44,  do.,  p.  479;  Set  of  Prin- 
ciples, derived  from  the  Masculoid,  t.  747, 
748,  p.  480 ;  Mentation  ;  see  Arbitrismal 
do. 


Febrieb  (Prof.),  account  of  Greek  Systems 
of  Philosophy,  a.  2-56,  passim,  t.  204,  pp. 
146-174;  Relative  and  Particular  Truth, 
and  Faculty  in  Man,  a.  8,  do.,  p.  148 ;  a.  33, 
do.,  p.  161 ;  a.  55,  do.,  p.  174 ;  Sensible 
Truth  not  the  Basis  of  Philosophy,  a.  10, 
do.,  p.  149  ;  Pythagoras,  a.  11-25,  do.,  pp. 
150-156 ,  Geometrical  Illustration,  a.  26,  do., 
p.  157 ;  the  Eleatics,  Xenophanes,  a.  27,  29, 
do.,  pp.  158, 159;  Parmenides,  a.  31,  do.,  p. 
160 ;  Heraclitus,  do. ;  Auaxagoras,  a.  36, 
do.,  p.  164;  the  Sophists,  a.  37,  do.,  p.  164; 
Thought  discreted  from  Sensation,  a.  40, 41, 
do.,  pp.  166,  167 ;  Freedom  of  Mind  in 
Thought,  constraint  in  Sensation,  a.  43,  do., 
t.  168 ;  no  Self-Consciousness  in  Sensation, 
a.  46,  do.,  p.  169  ;  no  true  Sympathy ;  no  Ba- 
sis of  Society  in,  do. ;  on  Pythagoras's  idea 
of  Unity  and  Plurality,  a.  1,  2,  t.  267,  pp. 
195,  196  ;  defines  the  One  and  the  Many  as 
both  distinct  from  their  Absolute  ground^ 
Pythagoras,  a.  1-3,  t.  267,  pp.  195,196; 
brings  forward  Actual  Existence  in  all  its 
Complexity  as  The  Absolute,  a.  5,  do.,  p. 
200 ;  characterized;  extract  from,  on  [Self-] 
Consciousness,  t.  362,  p.  259  ;  on  Sensation 
and  Thought  as  both  ever-present,  t.  410, 
p.  287  ;  t.  419,  pp.  292,  293 ;  t.  422,  p.  295; 
t.  476,  p.  340. 

Fetichism,  has  certain  qualities  of  truth  ; 
adaptative,  and  inherent,  t.  74,  p.  43  ;  Poly- 
theism, and  Monotheism  of  Comte,  sub- 
divisional,  t.  350,  p.  247. 

FioHTE,  Subjective  Idealism ;  Berkeley,  Mill, 
t.  113,  p.  67  ;  a  Nihilist,  Masson,  a.  1,  t. 
366,  p.  261 ;  or  a  Pantheist,  a.  6,  do.,  p. 
265  .  t.  372,  p.  266 ;  his  effort  to  revert 
from  Objective  World,  to  Mind,  t.  444,  p. 
314;  see  Idealism. 

Field,  of  Future  Analogy  immense,  t.  806,  p. 
505 ;   George,  c.  1,  t.  1105,  p.  629. 

Fioubes,  Alternative,  in  Table  1,  c.  9,  t.  503, 
p.  361 ;  c.  39,  do.,  p.  375  ;  Elementary,  t. 
531,  p.  883  ;  represented  by  Surface,  t.  539, 
p.  386;  Table  No.  36,  do.,  t.  540,  do.; 
Table  No.  37,  t.  543,  p.  389  ;  Higher  Ela- 
borate Type  of  Art,  t.  548,  p.  391 ;  charac- 
terized, t.  1008,  p.  624 ;  see  Form. 

Films  of  Form,  Radiations,  t.  613,  p.  433 ; 
see  "  Sphere." 

Final  Coming,  of  Christ ;  see  Second  Com- 
ing. 

"Final  Judgment,"  The,  will  disturb 
things  thought  settled,  t.  412,  p.  283; 
Swedenborg's  vision  of,  t,  416,  p.  291 ;  t. 


BASIC   OUTLTl^E  OF  UJS^IVERSOLOGY. 


677 


423,  p.  295  ;  is  more  truly  the  discovery  of 
the  Infinite  Law  of  Criticism  (Gr.  Krineiu, 
TO  judge;  to  distinguish  between  Good 
AND  Bad)  ;  or  of  Uuiversology  as  Such,  t. 
421,  p.  295 ;  t.  426,  p.  297  ;  of  the  Gentile 
World  =  the  Present  Crisis,  Hequem- 
hourg,  c.  2,  6,  t.  430,  pp.  300,  301 ;  "  The 
Saints"  to  judge  \X\Q  World,  Hequembourg, 
c.  1,  t.  431,  p.  304 ;  t.  433,  p.  306. 

Final  Order,  The,  of  Society,  Notation  of, 
t.  302,  p.  218;  characterized,  t.  303,  p. 
219. 

Fine  Dot  ;  see  Dot ;  Analogue  of  Soul,  Ego, 
Mind,  t.  837,  p.  518. 

Fink  Feeling,  supplements  Science,  a.  1,  c. 
1, 1. 1119,  p.  636. 

Fingers,  and  Toes  =  Arithmetic,  t.  452,  p. 
320 ;  their  Symbolism,  c.  3,  t.  503,  p.  358  ; 
c.  7,  t.  503,  p.  360  i  repeat  Limbs,  t.  1038, 
p.  605. 

Finite,  The,  the  Frothinghams  on.  Table  33, 
t.  466,  p.  336 ;  Marriage  of  with  the  Infinite, 
t.  467,  do. ;  Peras^  do. 

Fire  ;  see  Heat ;  an  Element ;  leading  qual- 
ity of  Heat;  Source  of  Life ;  relates  to  the 
Heart  and  Circulation  ;  central  force,  focus, 
t.  95,  p.  58 ;  the  Sun,  central  Fire,  t.  96,. 
do. ;  reinstated  as  an  Element,  t.  102, 
p.  61. 

Firmament,  beneath  and  Arch  overhead,  t. 
455,  p.  326. 

First,  the,  (Form)  or  Gross  Form  of  Matter, 
t.  62,  p.  39  ;  allied  with  One,  Cause,  First 
Cause,  Head,  Pivot,  t.  117,  p.  69 ;  and 
Second,  as  Head  Numbers,  t.  269,  p. 
196.  • 

First  Headisjc  =  Godism,  c.  2,  t.  853,  p. 
249. 

First  Heads,  of  Evolution,  t.  705,  p.  466 ;  of 
Speculative  Philosophy,  c.  1,  t.  736,  p.  475 ; 
of  Elaborate  Form,  Globe,  Cube,  Egg,  t. 
914,  p.  547  ;  t.  915,  p.  548;  Diagram  No. 
67,  do. ;  t.  922,  p.  550 ;  Diagram  No.  69,  t. 
923,  p.  551 ;  t.  953,  p.  564;  and  their  Trains, 
t.  954,  do. ;  Diagram  No.  71,  do. ;  t.  966,  p. 
565 ;  t.  959,  960,  p.  567  ;  t.  961-963,  p. 
568  ;  see  Prima  Capita. 

"First  Philosophy"  of  Comte,  stated,  t. 
450,  p.  318 ;  Analogues  of  in  Skeleton,  t. 
4-5,  p.  325. 

First  Principles,  of  Being ;  see  Principles, 
represented  by  One,  Two,  Three,  t.  224,  p. 
159. 

First,  Second,  Third,  correspond  with  One, 
Two,  Three,    t.   155-158,  pp.  113-116 ;  t. 


214,  p.  153 ;  t.  219,  p.  157  ;  of  a  Secondary 
value,  t.  223,  p.  159  ;   related  to  Ordinality, 
Protension  in  Time,  t.  590,  p.  419. 
Five  (Number),   denotes  Nature,  c.  6,  t.  503, 

p.  359  ;  t.  948,  p.  562. 
Fixed  Point  ;  see  Single  Fixed  Point. 
Fixed  Stars,  Free  Series,  t.  874,  p.  530. 
Flesh,  and  Bone,  related  to  Physiology,  t. 

1080,  p.  623. 
Fluents,  in  Mathematics,  t.  680,  p.  461. 
Fluid,  Solid,  etc..  States  of  Matter,  t.  675,  p. 

460. 
Fluidity  =  Ordinality,  t.   676,  p.  460;    of 
Numbers,  t.  678,  do. ;  relations  of  to  Gen- 
eralogy  and  to  Sound,   M,   N,  etc.,   do.; 
Table  No.  42,  t.  683,  p.  461. 
FocALiZATioN,  of  Bilateral  Equation,  at  Punc- 
tum  Vitse,  at  top  of  Neck ;  Decussation- 
Point  of  Nerves ;  Analogue  of  Augment- 
ing and  Declining  Ratio  (Mathematical); 
Clefs  of,  t.  454,  p.  324. 
Focus,  fire-place,  the  Sun,  the,  of  World,  t. 
95,  96,  p.  58 ;    or  Germ  in  Egg,  Diagram 
No.  69,  t.  923,  p.  551 ,    of  the  Body,  t.  980, 
p.  573. 
Foetal  Brain,  The  Spiritual  Heavens  of  the 

Past  such,  t.  434,  p.  306. 
F<ETUs,  represents  the  Male ;   repeats  Prin- 
ciples or  Origins,  t.  705,  p.  466  ;    Head  of 
Historical  Order,   t.  706,   p.  467  ;    repeats 
Head,  etc.,  t.  975,  p.  572  ;  represents  Social 
Embryology,  t.  976,  p.  572. 
Fo  Hi ;  see  Confucius. 
Folio  ;  see  Volume. 

Food,    more    solid,     mental,    hereafter    re- 
quired by  Human   Family,  c.  21,  t.  136, 
p.  80. 
Foot,  Inch,  Ponce,  t.  452,  p.  321. 
Footstool,  ground,   contrasted  with  Dome 

above,  t.  655,  p.  456. 
Force(s),  account  for  Matter,  Hickok,  t.  65, 
p.  40;  Hickok's  doctrine  of,  t.  134,  p.  74; 
Spencer's  do. ;  artoid,  t.  135,  p.  75 ;  of 
Hickok  and  Spencer,  do  not  furnish  the 
Ultimate  Principles,  1. 177,  p.  127;  relation 
of  to  Order,  Method,.  Drift,  t.  621,  p.  437 ; 
Mechanical;  see  Order,  Method,  Drift, 
Direction,  Lengthwiseness,  Time,  Mechan- 
isms, Careers ;  Motion  the  Form  of,  t.  621, 
p.  437 ;  illustrated  in  Human  Body,  Push, 
Pull,  etc.,  t.  622,  p.  438 ;  Unism,  Duism, 
and  Trinism  of,  do. ;  called  also  Power ; 
Mathematical  Powers,  t.  623,  p.  439 ;  Screw 
power,  do. 
Form(8),  associated  with  Light,  Eye,  Brow, 


678 


DIGESTED   INDEX  TO  THE 


c.  8,  t.  9,  p.  G ;   uUied  with  static  Aspect 
of  the  Body,  and  with  Anatomy,  a.  1,  3,  t. 
42,  p.  25  ;  to  Substance  what  (Quantity  is  to 
Quality,  t.   109,  p.   65;  opposed  to   Sub- 
stance,  t.  Ill,  p.  66;  enlarged  Sense  of, 
do. ;  relates  to  Measure,  do.  ;   Aroahgue  of 
Knowing,  c.  30,  32,  t.  136,  p.  82 ;  and  Sub- 
stance,   co-ordinate    and    inseparable,    c. 
32-111,  do.,  p.  83 ;  as  generated  from  Sub- 
stance, a.   1,   3,   c.   32,  t.  136,  pp.  83,  84; 
Order  of  do.  reversed,  a.  4,  do. ;   of  Know- 
ing, a.  11,  do.,  p.  89  ;  Cut-up,  Line,  Limit, 
Outline,  Law,  a.  21,  do.,  p.  92 ;  a.  23,  do. ; 
in  the  largest  Sense ;    Forms  of  Thought  - 
Ideas,  t.  140,  p.  101 ;  of  Benig  =  Mathema- 
tics, t.  143,   p.  102 ;  and  Substance,  Ana- 
logues of  Feeling  and  Knowing,  do. ;    is  to 
Number  Two  what  Substance  is  to  Num- 
ber One,  c.  8,  t.  143,  p.  103 ;    Formositas, 
c.  7,  do. ;  and  Substance,  in  Matter  =  Know- 
ing and  Feeling  in  Mind  .  Table  10,  t.  144, 
p.  104 ;  1. 163,  p.  118  ;  and  Number,  Ana- 
logy between  Elements  of,   a.   26,   t.  204, 
p.  158;    Analogies   of  with  Number  and 
the  Universe,  t.  228,  p.  176  ;    two    mean- 
ings of,  1.  Pure  Abstract;    2.    A  Limit- 
like i/i/t^ori,  t.   252,  p.  190;   and  Number 
compared,  t.  255,  p.  191 ;    governing  Do- 
main, that  of  Sciento-Philosophy,  t.  256,  p. 
192  ;  distinguished  from  Limitation,  c.  1, 
do.;    largest  meaning  of   includes  Num- 
ber, t.  258,  p.  193;    and   Number,  repeat 
Belation  and  Entity,  t.  313,  p.  225 :  within 
Number,  do. ;  of  Mind,  =  Perception,  t.  397, 
p.  280 ;    External,  echoes  to  Mind,  t.  398, 
do. ;  Abstract  of  tTie  Abstract,  t.  398,  p.  281 ; 
represented  within  itself  by  Liniismus,  do. ; 
abstracted  from  Substance,  related  to  Phy- 
sics, t.  453,  p.  322 ;    occult  presence  of  in 
Numler,  t.  475,  476,  p.  840 ;  and  Substance 
=  Body,  t.  487,   p.  348 ;    consideration  of 
formally  entered  upon,  t.  494,  p.  353 ;  is  the 
Subject  of  the  Science  of  Mobphology, 
do. ;    furnishes  Diagrammatic  Illustration, 
do. ;    and   Number,   fundamental  Corres- 
pondence between,  c.  1,  do.,  p.   354;    se- 
verest Test  of  Universological  Discovery, 
c.  2,  do. ;    illustrative  of  Laws  of  Being, 
t.  495,  p.  354 ;  t.  497,  p.  355  ;  Fundamental 
Variety  of,   echoes  to  every  Principle    and 
Aspect  of  Being,  t.  496,  do;  Manifesting  or 
Illustrative  Department   of   Being,  t.  496, 
do. ;    to  be    the    scientific  Domain    of  the 
Future,    t.   495,    do. ;     t.    497,   do. ;     In- 
cipiency  of,   t.  502,  p.  356 ;    Limit,  leading 


element  of,  t.  503,  p.  357;  Transition  to, 
from  Number,   c.   1,  t.  503,  do. ;    Transi- 
tion restated,   t.   504,   do. ;    is  of  Lifinite 
Variety,  but  certain  Aspects  Elementary,  t. 
505,  do. ;  accords  with  Head,  as  Substance 
(Number    or   Series)    with  Trunk;    with 
Science,  as  Substance  with  Nature,  c.  4, 
do.,    p.  358 ;    the   Abstract  Elements   of 
Punctism,  etc.,  c.  5,  do. ;  c.  6,  do.,  p.  359; 
difl&cult  to  segregate  them,  but  very  im- 
portant, t.  505,  p.  358 ;  Square  and  Compass 
of  the  New  Science    of   Universology,   do.; 
Freemasonry  ;    Symbology ;    Morphology, 
do. ;  the  Fundamental  Domain  of  scientific 
Analogy,  do. ;    takes  the  lead,  t.   506,   p. 
359  ;    Analogues  of  Spencerian  Distribu- 
tion, t.  507,  p.  360;   Indeterminate  or  Cha- 
otic,   and    Determinate,    t.  509,    p.    364 ; 
Diagram    of,   do.,   p.   365;    Analogues    of 
Nature,  Science,  Art,  do. ;    that  which  re- 
presents cultured  Nature  and  Science,  both 
within  the  Organismus,  t.  511,  p.  370  ;  Sam- 
ples of,  and  Diagram,  t.  512,  pp.  370,  871 ; 
Elementary  Types  of.  Curve,  Straight,  Ho- 
garthian  Line,  t.  513,  p.  372 ;    resumed,  t. 
529,  p.  382;    Thick  and  Thin,  t.  530,   p. 
S82;    t.  550,  p.  392;  Subjective  and  Objec- 
tive, do. ;  Analogue  of  Degrees  of  Com- 
parison, t.  549,  551,  552,  pp.  391-893 ;   Dia- 
gram No.  17,  p.  393  ;    Abstract,  Concrete, 
Abstract-Concrete,  t.  573-576,  pp.  405-408  ; 
Intricated  or  Logical;   Clear,  Distinct  or 
Analogical ;   Calculated  or  Mathematical,  t. 
576,  p.  408,  et  seq.  ;  see  Particular  Heads ; 
Arithmetical,    Geometrical,    Analytical,  t. 
600,     p.  424;     Diagrams    Nos.  32-40,  pp. 
424-i32 ;    Point-,    Line-,  Point-and-Line-, 
do. ;    Puncto-basic,  Linea-basio,  t.  607,  p. 
429  •  Cosraical,  t.  612,   p.  433  ;   Pneumato- 
logical,  t.  613,   do. ;    Anthropic,  t.  614,  p. 
434;  of  Force,  is  Motion,  t.  621,    p.  437; 
pi'oper  to  Substance,  as  Motion  to  Force, 
do. ;   Abstractismus  of,  t.  625,  p.  440 ;  Ab- 
stract-Concretismus  of,  do. ;    Concretismus 
of,  t.  626,  do. ;  Abstractismus  of  carried  to 
Top,    t.   636,    p.   446 ;    Composite  at  the 
Eight,  do.,  belongs  to  Art  and  Movement, 
do. ;    Seientic  =  Head,  do. ;    Analogues  of 
Echosophy  concluded,  t.  643,  p.  452 ;    and 
Substance,  Constituents  of  Unit  or  Thing, 
t.  684,  p.  461 ;   -Element,  in  Number,  t. 
686,  p.  462 ;  t.  687,  688,  do. ;  Cognizable  in 
Morphic  Substantives,  t.  692,  p.  463  ;    and 
Number,  partially  separated   in   difterent 
Classes  of  Objects,  t.  689-695,  pp.  462-464 ; 


BASIC   OUTLINE  OF  UNIVEPwSOLOGY. 


679 


Number  the  Incipiency  of,  t.  691,  p.  463  ; 
Consideration  of  resumed  ;  Symbolism  of 
in  freemasonry ;  in  Universology,  t.  770, 
p.  490  ;  Scientoid,  Echosophoid ;  Mascu- 
loid^  t.  771,  p.  491 ;  Plasma!,  Diagram  No. 
48,  Fig.  3,  t.  775,  p.  492  ;  of  Egg,  t.  774,  776, 
pp.  491-493 ;  Head-Types  of  all  Elaborate, 
Globe  and  Cube,  t.  778,  p.  493 ;  Diagrams 
Nos.  47,  48,  49,  50,  t.  775-778,  pp.  492,  493  ; 
embodied  in  the  Egg,  the  Universals  of  Ela- 
borated Form,  t.  785,  p.  495 ;  of  Ukiverse 
at  rest  in  Space,  t.  788-795,  pp.  496-499  ; 
Globose,  t.  788,  789,  p.  496  ;  Ovoid,  t.  790  ; 
Diagram  No.  52,  do. ;  Occult  End  of,  t. 
798,  p.  500 ;  Elementary  and  Elaborate,  t. 
789,  do. ;  Analogues  in,  of  Matter  and 
Space ;  Something  and  Nothing  ;  Plenum 
and  Vacuum,  t.  800,  801,  do. ;  Pure,  the 
Morphic  Something,  Plenal,  the  Mor- 
phia Nothing,  t.  802,  pp.  500,  501 ; 
Geometrical  and  Artistic,  c.  1,  t.  802,  p. 
501  ;  Antithetical  presentation  of,  from  its 
own  Stand-point  and  from  that  of  Sub- 
stance, t.  808,  pp.  506,  507;  see  Plenal 
Form  ;  Pure  Form ;  Indeterminate  Form ; 
Motoid  and  Statoid  Form,  t.  840,  p.  519 ; 
Sectoral  or  Inclined,  t.  843,  p.  520 ;  Seg- 
mental ;  exact.  Law-giving,  do. ;  Static 
and  Motic,  t.  845,  846,  p.  521 ;  and  Sub- 
stance of  Number,  t.  855,  p.  522 ;  Odd  and 
JEven,  and  Odd  and  Even,  t.  897-903,  pp. 
539-541 ;  Diagram  No.  64,  t.  903,  p.  541 ; 
Grand  General  Distribution  of,  t.  923,  p. 
551 ;  Diagram  No.  69,  do.  ;  (see  Special 
Heads  under) ;  Combinations  of  Artistic,  t. 
924,  p.  552  ;  Grand  Exhaustive  Scheme  of 
Distribution  of,  t.  926,  p.  553  ;  Science  of, 
distinguished  from  Universology,  t.  930,  p. 
556 ;  Phrenological  Organ  of,  t.  934,  p.  558  • 
higher  Variety  of,  Co-ordinative,  Compara- 
logical,  t.  942,  p.  560;  Entical  and  Ee- 
lational.  Harmony  of,  t.  943,  do. ;  Higher 
Distributions  of,  t.  952,  p.  563 ;  Heads  of 
and  their  Trains,  t.  953,  954,  p.  564 ;  Dia- 
gram No.  71,  do.;  t.  956,  p.  565;  t.  959, 
960,  p.  567  ;  t.  961,  962,  p.  568;  basic  con- 
crete Domain  of,  t.  963,  do. ;  Cosmical, 
Anthropic,  Nuptial,  t.  963-986,  pp.  568-575 ; 
Diagram  No.  73,  t.  965,  p.  569 ;  and  Func- 
tion, related,  t.  965,  p.  570  ;  Anthropic,  t. 
986,  p.  575  ;  Cosmical,  do. ;  Cosmical,  An- 
thropic, Typical,  t.  987-1000,  pp.  576-582 ; 
Nuptial,  Diagram  No.  74,  t.  990,  p.  577 ;  t. 
1001,  p.  583  ;  Minim  of  Straight,  t.  1007, 
p.  587  ;    of  Curved ;  of  Natural ;  of  Na- 


turo- Artistic  Form,  do. ;  Pound,  Long, 
Modulated  =  Nature,  Science,  Art,  1. 1027, 
p.  598  ;  Abstract,  represented  by  the  Ve- 
getable, by  Man  (the  race),  and  by  man 
male,  t.  1065,  p.  618  ;  Cosmical,  relates  to 
Philosophy,  t.  1066,  do.;  Anthropic  to 
Echosophy,  1. 1067,  do.  ;  Nuptial,  to  the 
Harmony  of  Movement,  t.  1068,  do. ;  pro- 
per, or  Figure,  is  Absolute  Form,  t.  1084, 
p.  623  ;  see  Composition ;  Unismal  (Figur- 
ate),  Duismal  (Directionate),  and  Trinis- 
mal  (Composite),  the  Antithet  of  Sub- 
stance, 1. 1087-1090,  p.  624 ;  see  Substance, 
Abstract  Form,  Concrete  Form,  Abstract- 
Concrete  Form ;  Indeterminate  Form. 

FoBMA,  Formositas,  c.  7,  t.  143,  p.  103;  t, 
543,  p.  383. 

Form- Analogues  ;    see  Morphic  Analogues. 

Form- Quantity  ;  see  Quantity. 

Formula,  "  Universal  Mathematical,"  Wron- 
ski,  c.  1,  t.  489,  p.  849. 

Formula,  I^ist  of:  Terminal  Conversion 
INTO  Opposites,  t.  83,  p.  46  ;  Involution 
OF  Analogies  ;  Evolution  of  Analogies, 
1. 101,  p.  60 ;  The  Commingling  of  Analo- 
gies in  the  Higher  Spheres,  c.  33,  t.  136,  p. 
84 ;  Equality  of  Worth  with  Difference 
of  Eank,  c.  43,  t.  136,  p.  89 ;  Polar  Anta- 
gonism OF  Prime  Elements,  t.  225,  p.  161 ; 
Inexpugnability  of  Prime  Elements,  t. 
226,  p.  162 ;  Antithetical  Eeflexion  of 
Concrete  and  Abstract  Distribution, 
(Elaborate  and  Elementary),  c.  3,  t.  231,  p. 
180;  Antithetical  Eeflexion  and  Ba- 
lanced Vibration,  t.  381,  p.  272;  Ar- 
tistic Modification,  t.  515,  p.  376  ;  Loy- 
alty TO  THE  Dominant  of  the  Domain,  t. 
523,  p.  380 ;  Mere  Preponderance,  t.  528, 
p.  381 ;  Overlapping,  t.  527,  p.  382 ;  Ten- 
dency TO  Equation,  t.  535,  p.  385  ;  Iden- 
tity of  Law  in  Matter  and  Mind,  or  The 
Parallel  or  Eepetitive  Order  of  De- 
velopment in  the  Concrete  and  Ab- 
stract Domains,  t.  640,  p.  449  ;  Antithet- 
ical Peflexion  of  Character  (or  Form) 
AND  Function,  t.  719,  p.  471 ;  Antitheti- 
cal Eeflexion  and  Polar  Antagonism 
OF  Inherence  and  Appearance,  or  of 
Entity  (or  Essential  Character)  and 
Function,  t.  754,  p.  482;  Antithetical 
Eeflexion  of  Spirit  and  Matter,  t.  762, 
p.  486  ;  Antithetical  Eeflexion  of  the 
Spirit-World  and  the  World  of  Matter, 
t.  763,  do. ;  The  Typical  Eeproduction 
OF   the  Subjective   in     the    Objective 


G30 


DIGESTED  INDEX  OF  THE 


"World,  t.  793,  p.  408  ;  The  Polar  Oppo- 
siTENESs  (or  Antithetical  Reflexion) 
OF  1'rimitive  States  and  Ultimate  Ela- 
boration ;  or  Terminal  Conversion  into 
Opposites  between  Incipiency  and  Fi- 
nality, t.  883,  p.  533  ^  The  Trinciple  of 
Abridgment,  t.  1036,  p.  fi04 ;  The  Skewism 
OR  Scalenism  of  the  Naturismus,  t.  1052, 
p.  612;  Numerical,  of  Outlay  of  Human 
Body  (Skeleton,  etc.),  c.  7-9,  t.  503,  pp. 
359-361. 

FouNDATioNfs),  of  Temple  of  the  Sciences,  Na- 
turo-Metapliysic,  t.  269,  p.  195  ;  Spiritual, 
dbove^  t.  421,  p.  294 ;  =  Base-Line,  t.  560> 
p.  398 ;  of  Edifice  or  Temple,  t.  1022,  p. 
594. 

Four  (4),  Quadrature,  Science,  etc.;  ana- 
lyzedy  (Swedenborg),  c.  10,  t.  503,  p.  362; 
a  factor  of  Seven  (7),  do.,  c.  11,  do. ;  sym- 
bolizes Truth,  do. ;  Swedenborg  to  the 
Contrary  notwithstanding,  c.  12,  do.,  pp. 
362,  363  ;  Analogue  of  Square,  c.  20,  do., 
p.  364;  and  generally,  c.  10-39,  do.,  pp. 
362-376;  :  Two  ::  Three  ;  One,  t.  901, 
p,  540;  and  Three  =  Seven,  t.  902,  p. 
541 ;  Square,  do. ;  Diagram  No.  64,  t.  903, 
do.;  c.  2,  t.  903,  p.  542,  t.  904,  do.,  t. 
908,  p.  544  ;  t.  948,  p.  562  ;  t.  950,  951,  p. 
563  ;  and  Three,  Leading  Numbers  of  Odd- 
ness  and  Evenness,  t.  1028,  p.  698,  = 
Square,  t.  1034,  p.  603. 

Fourier  (Charles),  his  claim  to  have  repeated 
tlie  discovery  of  Newton,  Introduction,  p. 
xiii ;  furnishes  the  term  Solidarity,  c.  3,  t.  9, 
p.  7 ;  a  representative  name,  c.  1,  t.  40,  p.  24 ; 
compared  with  Warren  and  Comte  in  respect 
to  Order  and  Progress,  Convergent  and  Di- 
vergent Individuality;  unifies,  but  still 
vaguely ;  his  principle,  Attraction,  Charm ; 
Analogue  of  this,  the  draped  Statue,  or 
full  dressed  lady,  t.  54,  p.  33 ;  he  is,  Ar- 
toid,  Composite,  Synthetic,  Keconstructive, 
t.  55,  p.  34 ;  his  doctrine  of  Passional  At- 
traction, t.  56,  p.  35 ;  his  Basic  Distribu- 
tions, t.  138,  p.  99;  his  trio  of  ao-called 
Principles,  Mathematics,  Matter,  Spirit, 
do- ;  largeness  of,  t.  140,  p.  101 ;  what 
he  means  by  the  Mathematics,  do.,  = 
Form  in  the  largest  Sense,  do.,  -  Know- 
ing, Intelligence,  Ideas,  extended  into  the 
Universe  at  larffe,  t.  141,  do.,  Ideas  in 
the  Mind  and  Laws  in  Nature,  Analogues 
of  each  other,  do. ;  is  really  a  Mystic,  1. 147, 
p.  106  ^  the  character  of  liis  analogies,  do. ; 
Analogy  defined  by  his  School,  t.  151,  p. 


109  ;  a  naturalist ;  propounded  Universal 
Analogy,  but  vaguely,  despised  Metaphy- 
sics, t.  619,  p.  122  ;  1. 170,  p.  123  ;  t.  171-175, 
pp.  123-127  ;  his  doctrine  of  Universal  Uni- 
ty, t.  361,  p.  259 ;  his  Passional  Attraction, 
t.391,  p.  277;  his  "Social  Destiny  of  Man,"' 
t.  438,  p.  311 ;  his  ideas  on  Distribution; 
32  a  leading  number,  t.  462,  p.  334;  the 
Artist  amongst  Philosophers,  c.  7,  t.  503, 
p.  360;  his  scale  of  Sacred  Pivotal  or 
Harmonic  Numbers,  do.,  p.  361 ;  c.  26,  t. 
503,  p.  368  ;  on  Measured  and  Free  Series, 
t.  708,  p.  468 ;  t.  737,  p.  476 ;  "  Infinite 
Variety  in  Unity,"  t.  760,  p.  485;  The 
Harmonies  of  Music  the  Guide  to  Univer- 
sal Law,  t.  806,  p.  505 ;  on  Numbers 
Seven,  Twelve,  and  Thirteen,  c.  7,  t.  903, 
p.  546. 

Fourth  Degree,  of  Adjective  Comparison,  t. 
549,  p.  391. 

Fractional  Number  Series,  t.  215,  p.  154; 
Head  Numbers  of,  t.  222,  p.  158 ;  t.  236,  p. 
183. 

Feaction(8)=  The  Subjectivisraus  of  Being, 
t.  242,  p.  187;  t.  243,  do.;  Notation  of, 
t.  305,  p.  221 ;  Unusual  Fraction,  t.  306, 
do.;  Aliquot;  Kooms  in  the  House  or 
Apartments  in  the  Temple,  t.  307,  p.  222  ; 
Quartos,  Quarters,  t.  308,  do. ;  Analo- 
gues and  Clefs  of,  t.  315,  p.  226  ;  t.  318-321, 
p.  227 ;  furnish  a  transition  from  Echoso- 
phy  to  Philosophy,  t.  341,  p.  242  ;  repre- 
sent Theology,  t.  344,  do. ;  in  Number, 
Analogues  of  Parts  of  Objects,  t.  673,  p. 
459  ;  Table  No.  42,  t.  683,  p.  461  ;  and  In- 
tegers, Subjective  and  Objective,  t.  841,  p. 
519;  t.  870,  p.  528;  the  Sectionizing  of 
the  Unit,  t.  872,  p.  529  ;  Subjectivity  of,  t. 
874,  p.  530;  and  Integers,  Analogy  with 
Society,  t.  972,  p.  571 ;  denote  Internal 
Distribution  and  Spiritual  Interiors,  t. 
1071,  p.  620;  t.  1078,  p.  622;  t,  1080,  p. 
623. 

Fractionismus  of  Number  =  Subjectivismns, 
t.  311,  p.  224;  Integerismus,  Outer  do. 

Fraotionismologt  =  Structurology,  t.  314, 
p.  225. 

Frame- Work,  interior,  of  Thought-Lines,  in 
Number,  t.  475,  476,  p.  340 ;  Ideal  of  Be- 
ing, t.  554,  p.  895 ;  Ideal,  Linear,  between 
Points  and  Units,  t.  603,  p.  425 ;  of  the 
Body,  Skeleton,  t.  693,  p.  463 ;  1. 1055,  p.  615. 

Frankenstein,  John,  Art-Critic,  makes  the 
Male  Figure  to  excel  the  Female,  in  grace- 
fulness, c.  8,  t.  453,  p.  329. 


BASIC   OUTLi:fTE  OF  UiTIVEESOLOGY. 


681 


Fbee,  the  Mind  ia  so,  in  Thought,  m  Sense 
coufined  or  constrained,  compelled  or  Pas- 
sive, a.  43,  t.  204,  p.  168. 

"Free  AND  Equal,"  all  men  so  created?  a. 
31,  t.  267,  p.  219. 

Free  Love,  allusion  to,  t.  326,  p.  231. 

Free  Series,  Fourier,  t.  708,  p.  468. 

Freedom,  Principle  of.  Divergent  Individual- 
ity, t.  52,  p.  32 ;  t.  304,  p.  220 ;  of  the  In- 
tellect, established,  t.  412,  p.  288 ;  of  Na- 
ture, Wild;  Regulated,  t.  521,  p.  379; 
Evils  of  cured  by  more  Freedom,  a.  12,  t. 
998,  999,  p.  587  ;  and  Necessity,  1. 1028,  p. 
598. 

Freeland,  Eev.  Edward  B.,  his  services  as 
assistant  pastor  of  the  New  Catholic 
Church ;  His  Discourses,  Introduction,  p. 
vii;  his  Introductory  paper,  do.,  pp.  xx- 
xxvi. 

Freemasonry,  special  Depository  of  Symbo- 
lism of  Form,  t.  505,  p.  358 ;  Symbohsm  of 
Form  in,  t.  770,  p.  490 ;  Symbolism  of,  t. 
05,  p.  542. 

Friction,  the  constant  attempt  to  overcome 
it,  while  we  know  that  this  is  impossible 
to  succeed,  t.  485,  p.  347. 

Front,  or  Face,  of  Body,  =  The  West,  c.  5, 
t.  448,  p.  319 ;  and  Sides,  of  House,  Ob- 
jective, Outward  Looking,  lutegerismal,  t. 
841,  p.  519  ;  see  Face,  Head. 


Front  Elevation,  of  Edifice  or  Temple,  t. 

1022,  p.  594 ;  t.  1025,  p.  597. 
Frothingham's    "Philosophy    an    Absolute 

Science,"  etc.,  t.  466,  p.  336 ;    t.  1098,  p. 

627 ;  t.  1100,   1101,  do. ;  t.  1102,  1103,  p. 

628. 
Fructifying  Series,   1 ;  2,  t.  191,  p.   134 ; 

One  and  Two,  not  One  and  Zero,  t.  743, 

p.  478. 
Full,  the,  and  the  Empty,  contrasted.  Table 

1,  c.  1,  t.  226,  p.  163. 
Function   =   Internal    Action,    allied   with 

Heart  and  Circulation  of  the  Blood,  a.  2,  t. 

42,  p.  25 ;  with  Physiology,  do. ;   a.  3.  do. ; 

and  Character  (or  Form)  Opposite,  t.  719, 

p.  471 ;  and  Form  related,  t.  965,  p.  570 ;  t. 

969,  do. 
FuNOTiONOLOGY,  Internal  and  External,  t.  44, 

p.  29. 
Fundamental  Distribution,  of  Society ;  see 

Distribution. 
"  Fundamental    Elaboration,"    Comte,  t. 

466,  p.  335. 
Fundamental  Exposition,  of  the  Distribu- 
tion of  the  Sciences,  Table  15,  t.  278,   p. 

204. 
Fundamental  Laws  of  Being,  Numeroua 

Aspects  of,  t.  476,  p.  340. 
Fundamentism  ;  see  Basis. 
Future,  The,  Kelatoid,  c.  5,  t.  448,  p.  319. 


G-. 


Gallantry,  the  Cock  and  Hen,  t.  988,  p. 

576  ;  t.  994,  p.  579. 
Gall,  a  representative  name,  c.  1,  t.  40,  p.  24. 
Gallian  System,   in  Phrenology  ;    Sir  Wm. 

Hamilton's  Criticism  on,  t.  945,  p.  561 ;   t. 

947,  p.  562. 
Galvanic  Electricity  ;   see  Electricity. 
Gender,  Sex,  Dual  Number,  t.  704,  p.  466. 
Genera,  in  Classification,  Gray,  t.  490,  p.  350 ; 

answer  to  Generalogy  (Natural  Philosophy, 

Comtean),  t.  492,  p.  351. 
General    Distributions,  first  in  Order,  t. 

499,  p.  355. 
Generality,   difference  of  Order  in;  from 

Speciality,  t.  34,  p.  20  ;    and  Simplicity  of 

Elementary  Domains,  Mathematics,  t.  200, 

p.  138  ;  is  Universal,  t.  439,  p.  312. 
Generalization(s)   in  Science,   the  Domain 

of  Natural  Philosophy,  Comtean  Sense, 

t.  334,  p.  238 ;  t.  337,  p.  239  ;  t.  566,  p.  400  ; 

Analytical  and  Observational,  t.  1008- 

51 


1012,  pp.  588-590 ;  early  Chinese  ideas  of, 
c.  1,  2, 1. 1008,  p.  588  ;  not  same  Difference 
as  between  Deduction  and  Induction,  c. 
1-18,  t.  1012,  pp.  690-601 ;  see  Observa- 
tional Generalizations ;  Analytical  Gene- 
ralizations. 

Generalized  Analogic,  Comte,  Table  32,  t. 
466,  p.  335. 

Generalogy,  introduced.  Clefs  of  (Natural 
Philosophy),  t.  292,  p.  214 ;  t.  334,  p.  238 ; 
t.  337,  p.  240 ;  omitted  by  Spencer,  t.  339, 
p.  241 ;  repeats  Ontology,  Table  18,  t.  347, 
p.  245;  Unismal,  (Specialogy,  Duismal); 
Subordinate  in  Science,  t.  439,  p.  312 ;  Clefs 
of,  do.;  is  a  Philosophy;  distributed,  t. 
441,  p.  312 ;  first  in  Space  (Eucyclopedol- 
ogy),  and  in  Time  (Philosophy  of  History), 
CoiBte,  do.,  p.  313 ;  into  Objective  and 
Subjective  Method  (Encyclopedic),  do.; 
=  Generalisms  of  Echosophy,  t.  445,  p. 
315;    Objective,  Analogue  of  The  Abso- 


682 


DIGESTED  INDEX  OF  THE 


lute;  Subjective,  do.  of  The  Infinite,  t. 
448,  p.  316 ;  dir.tributed ;  Clefs  of,  Table 
82,  t.  466,  p.  335 ;  echoes  to  Genera,  in 
Classification,  t.  492,  p,  351 ;  Count,  Form 
Analogues  of.  Kinds  of,  Kound  Numbers,  t. 
566,  p.  400  ;  Statisra  and  Motism  of,  M,  N, 
Ng ;  L,  R,  t.  567,  p.  401 ;  t.  678,  p.  460 ; 
different  levels  in,  t.  679,  do. 

Genekaloid  Beino,  Ocean  of,  the  Great 
Deep,  t.  637,  p.  447. 

Gbnebaloid  Sciento-Philosophio  Univeb- 
8AL  Principles  ;  Analogues  of  in  Human 
Body  ;  Pelvis  and  Skull,  t.  460,  p.  332. 

Gbkebation,  of  Line  from  Point;  Sur- 
face from  Line,  etc.,  t.  639,  p.  448  ;  c. 
1,  do. 

Gkneeations,  c.  2,  4,  t.  448,  p.  318  ;  t.  468, 
p.  337  ;  Numerical  Analogues  of,  t.  706,  p. 
467 ;  in  Time,  do. ;  t.  710,  p.  468. 

Genesis,  of  Ideas,  Natural  Order  of,  a.  3,  c. 
32,  1. 136,  p.  84. 

Genitalia,  echo  to  Throat  and  Neck,  t.  448, 
p.  316. 

Genius,  the  germ  a  type  of,  1. 1060,  p.  617. 

Genus,  accords  with  Thoughts  contrasted 
with  Sensation,  a.  40,  t.  204,  p.  166. 

Geooentbio  Position,  t.  755,  p.  482. 

Geoobapht,  Mental,  of  Brain  and  Head,  Uni- 
versological  view  of  Phrenology,  t.  945,  p. 
561. 

Geometbioal  Constbuction ;  Limbs;  Bases 
and  Standards,  t.  452,  p.  321. 

Geometbioal  Fobm,  General  Measurer;  not 
Artistic,  c.  1,  t.  802,  p.  501. 

Gbometbical  Line,  never  really  made,  t. 
434,  p.  345  ;  efibrt  towards  useful,  do. 

Gkometbt,  Statology  of  Concretology,  c.  8, 
t.  231,  p.  183;  Typical  Science  of  Ab- 
Btractology  or  Exactology,  t.  273,  p.  199 ; 
relation  of  to  Architectural  Outlay  or  Plan, 
t.  273,  p.  200 ;  t.  275,  p.  201 ;  Clef  of,  t. 
281,  p.  206 ;  a  Concrete  System  of,  Seba 
Smith,  a.  29,  t.  267,  p.  217 ;  =  Limbs,  t. 
452,  p.  320 ;  Modern,  Descartes,  t.  508,  p. 
863 ;  Ancient,  by  Diagrams,  do. ;  Modem, 
truly  Analogical,  t.  588,  p.  417. 

Gebm,  of  Creation,  t.  705,  p.  466  ;  Growth, 
Fruit— Kimball,  c.  2,  t.  736,  p.  475 ;  t.  991, 
p.  578;  t.  1001,  p.  583;  is  the  type  of 
Genius,  1. 1060,  p.  617 ;  see  Focus. 

Gebm  Fobm,  t.  964,  p.  569. 

Gebman  Philosophy,  repeats  the  Greek,  t. 
90,  p.  54  ;  =  the  Scientoid  Stage  of  Naturo- 
Metaphysic,  1. 110,  p.  65 ;  is  at  basis  of,  1 ; 
0,  1. 115,  p.  68 ;  rightly  developed  on  the 


One  and  Zero,  t.  120,  p.  69 ;   see  Philoa- 
ophy,  German. 

Gebminal  Point  of  Mental  Activity,  t.  135, 
p.  75. 

Gesticulation,  of  the  Body,  =  Calculus  of 
Variations,  t.  452,  p.  320. 

Gestube,  Artoid,  t.  43,  p.  26. 

Gestubologt,  Science  of  the  External  Func- 
tionology  of  the  Body,  t.  44,  p.  29. 

Ghost-Lines,  Halo,  Films,  Emanations,  t. 
613,  p.  433;  representing  *' Spirit"  and 
''Spirit  of  Truth,"  t.  C38,  p.  448;  see 
Sphere. 

Ghosts,  surviving  Films  of  External  Gross 
Bodies,  c.  3,  t.  434,  p.  308 ;  called  Shades, 
c.  10,  t.  453,  p.  331. 

Giedle(s),  Cut-up  at,  =  Kantean  Distribu- 
tion, t.  457,  p.  328  ;  of  the  Earth ;  Moun- 
tain Tops,  etc. ;  Eound  Number,  t.  566,  p. 
400. 

Globe,  Little,  =  Point;  Face  and  Outline  of, 
t.  547,  p.  390  ;  immense,  of  Space,  t.  551,  p. 
392 ;  Circular  Surface  of,  do. ;  t.  639,  p. 
448  ;  (-Figure),  in  Egg,  t.  777,  778,  p.  493  ; 
Diagrams  Nos.  49,  50,  do. ;  Segmentized, 
generating  Cube,  and  Egg-Figure ;  Type 
of  Unity,  t.  779-783,  p.  494;  Diagrams 
Nos.  51,  52,  pp.  495,  497;  t.  791,  p. 
498;  t.  798,  p.  499;  Analogue  of  Point, 
Thing,  Atom,  Monad,  Molecule,  Person, 
Individual,  World,  Universe,  t.  817,  p.  511  j 
Point  expanded  infinitely  =  Universe,  t. 
818,  do.;  t.  820,  841,  pp.  512-519;  a  First 
Head  of  Elaborate  Form ;  Universal,  t.  914, 
p.  547  ;  Third  Power  of  Rotundity,  t.  915, 
p.  548 ;  Dia.'^ram  No.  67,  do.  ;  t.  922,  p. 
551 ;  Diagram  No.  69,  do. ;  and  Cone,  t. 
924,  p.  553 ;  Cube,  Egg  =  First  Heads  of 
Elaborate  lorm,  t.  953,  p.  564;  and  their 
Trains,  t.  954,  do. ;  Diagram  No.  71,  do. ; 
Symbols  of  Causes  and  Origins,  t.  957,  958, 
Diagram  No.  72,  p.  566;  t.  959,  960,  p. 
667 ;  t.  961-963,  p.  568 ;  t.  986,  p.  575 ;  see 
Disk,  Circle. 

Globism;  see  SolMism. 

Glossaby  (Vocabulary),  p.  xl. 

God,  spiritual  Centre  of  Being,  1. 17,  p.  12 ; 
as  transcending  the  Universe,  t.  20,  p.  14 ; 
proofs  of  existence  of,  do. ;  Centre  and 
Source  of  Being,  do. ;  Science  of.  Theology, 
t.  20,  do. ;  Spirit  of  Unity  with,  t.  22,  p.  15 ; 
the  worship  of,  to  give  way,  according  to 
Comte,  to  the  worship  of  Universal  Hu- 
manity, le  Grand  Etre^  a.  3,  t.  36,  p.  21 ; 
essence  of,  Swedenborg,  Divine  Love  and 


BASIC   OUTLINE  OF  UNIYERSOLOGY. 


683 


Wisdom  =  Spiritual  Heat  and  Light,  1. 105, 
p.  61 ,  the  Oa6  True,  the  Absolute,  t.  127, 
p.  72 ;  personally  conceived  of,  and  cher- 
ished above  Nature  ;  and  wholly  endowed 
with  Masculine  Attributes,  in  a  Feminoid 
Age,  c.  26,  t  136,  p.  81 ;  "  if  he  exist,  is  de- 
rived from  Law,"  is  Absolute  Idealism,  a.  5, 
c.  32,  t.  136,  p.  85;  Science  of,  a  part  of 
Universal  Science,  do.;  the  All-Seeing  Eye, 
a.  9,  do.,  p.  87 ;  God,  as  Absolute  Being, 
Criticism  of  Mill,  a.  6,  7,  t.  267,  p.  200 ; 
The  Ideal  Social  Pivot  of  the  Eatioual 
Universe,  t.  311,  p.  224  ;  whether  con- 
ceived of  as  Personal,  or  rationalized  into 
Law,  certain  results  the  same,  c.  3,  t.  353, 
p.  250  ;  The  Unrevealed,  accepted  as  Back- 
ground of  Faith,  not  teleologically^  t.  436,  p. 
309 ;  Unity  with,  struggle  for  to  end,  when, 
c.  1,  t.  437,  p.  310;  recognized  as  being 
meant  by  The  Infinite,  t.  447,  p.  316 ;  to 
Man,  as  Universe  to  World,  t.  448,  do.  ;  a 
^lale  Personage,  t.  453,  p.  321  ;  as  Abso- 
lute Creating  Cause,  Table  33,  t.  466,  p. 
836 ;  a  resultant  compound  existence  from 
prior  Principles,  t.  467,  do.  ;  become  Man, 
Swedenborg,  Hegel,  t.  580,  p.  411 ;  a  Be- 
ing of  Experience  and  Development,  not 
yet  perfect,  t.  581,  do. ;  Self-conscious  first 
in  Man  ;  his  Constitution,  c.  1,  t.  614,  p. 
434;  Arbitrismal ;  Matteroid  Pivot,  t.  767, 
p.  488  ;  Logos,  Spiritoid,  t.  768,  do. ;  of 
the  New  Catholic  Theology,  t.  769,  do.; 
symbolized  by  the  Single  All-Seeing  Eye, 
t.  790,  p.  497 ;  or  The  Lord,  and  the  Church, 
Masculoid  and  Feminoid,  t.  803,  p.  502' 
the  Conception  of,  placed  back  of  Creation, 
annihilates,  in  a  sense,  the  Reality  of  the 
World,  t.  810,  p.  507 ;  diverse  views  con- 
cerning the  Being  of,  destined  to  recon- 
ciliation through  Universology,  t.  1111,  p. 
6S2;  as  Typical  Man  repeats  Man  as 
Father  and  Husband,  c.  1,  t.  1119,  p.  636; 
He  is  and  is  not.  Affirmation  that,  t.  1120, 
p.  637. 

Godhead,  three  Persons  in.  Analogues  of, 
numerically.  One,  Two,  Three,  t.  130, 
p.  73. 

GcETHE,  and  Oken,  Transcendental  Anatomy, 
t.  1043,  p.  608. 

Golden  Mean,  of  Aristotle,  a.  20,  t.  204,  p. 
154. 

GoNEOLOGY,  Science  of  Angles ;  Puncto-Ba- 
sic,  Unismoid,  t.  607,  p.  429  ;  t.  628,  p.  441. 

Good,  and  Evil,  inseparable,  t.  411,  p.  287 ; 
Mikton  of,  t.  412,  p.  288  ;   occult  elements 


of  in  Hell,  do. ;  relations  of  the,  to  Num- 
bers Three  (3)  and  Four  (4),  c.  10,  11,  12, 
t.  503,  pp.  362,  363  ;  Swedenborg  on  do., 
do. ;  relation  of  to  Time  and  Space,  c.  14, 
do.,  p.  363 ;  c.  14-39,  do.,  pp.  363-376  ;  re- 
presented by  Nature  or  Substance,  t.  545, 
p.  389  ;  Table  No.  38,  do. ;  see  True,  (The), 
and  The  Beautiful. 

Gove,  Prof.,  mentioned,  t.  62,  p.  39 ;  the 
Affections  of  Matter,  t.  803,  p.  503. 

Governing,  the  highest  form  of  serving,  t. 
58,  p.  35. 

Government,  of  the  World  ;  Organized  Sci- 
ento-Spiritual  Planetary  Institute  of,  Intro- 
duction (Note),  p.  viii ;  a  branch  of  Prac- 
tical Philosophy,  1. 12,  p.  9;  see  Table  1, 
1. 15,  p.  11 ;  of  Head  by  the  Heart,  doctrine 
of  Comte,  contested  by  Universology  and 
Integralism,  c.  1-3,  t.  58,  p.  35 ;  of  Head 
over  Hand  and  Heart,  t.  177,  p.  127 ;  Uni- 
versal Spiritual,  =  The  Pantarchy,  (Intro- 
duction, p.  xix;)  t.  432,  p.  8)5;  Temporal, 
Comte's,  t.  767,  p.  488 ;  his  Spiritual,  do., 
t.  768,  do. ;  Law  governing  mainly,  the 
Governor  in  Subordination  to  it,  do. ;  in 
the  sense  of  Rule,  is  Masculine,  t.  803,  p. 
502;    see  Pantarchal  Government. 

Governmental  Diversities,  all  will  be  re- 
conciled through  Universology,  Integral- 
ism and  Pantarchism ;  Introduction,  p. 
xix ;  t.  56,  p.  34 ;  t.  432,  p.  805. 

Governor,  Immediate  and  Ostensible,  t.  767, 
p.  488. 

Grace,  Gracefulness,  Diagram  No.  69,  t.  923, 
p.  551. 

Grammar,  of  the  Universe,  c.  1,  t.  144,  p. 
104;  Coleridge,  c.  1-3,  t.  880,  p.  271;  see 
Language. 

Grand  Bases,  Two,  of  Character,  t.  309,  p. 
223. 

Grand  Doctrinal  Adjustment,  t.  1113,  p. 
633. 

Grand  Etre,  Le,  =  The  Universal  True 
Human  World ;  the  object  of  worship  in 
the  place  of  God,  according  to  Comte,  a.  8, 
t.  36,  p.  21  ;  see  Grand  Man. 

Grand  Evolution,  of  Scientific  Methods,  t. 
583,  p.  413. 

Grand  Fabrication,  of  whole  Armory  of 
Truth,  t.  1111,  p.  632. 

Grand  Man,  The ;  =  The  Universal  Human 
World ;  the  object  of  worship  in  the  place 
of  God,  according  to  Comte,  a.  3,  t.  36,  p. 
21 ;  Swedenborg's,  t.  82,  p.  45  ;  =  Human- 
ity entire,  t.  434,  p.  307,  Swedenborg ;  Le 


684 


DIGESTED    IIN^DEX    TO   THE 


Grand  Etre,  Comte,  etc.,  t.  971,  p.  571 ; 
see  Graud  Etre. 

Grand  Measuke,  of  Harmony,  144,  (1728), 
t.  1028,  p.  599  ;  Musical  Octaves,  1. 1031,  p. 
601 ;  Diagram  No.  78,  do.,  p.  602 ;  t.  1032, 
1033,  do. ;  of  Science,  Number  64, 1. 1034, 
p.  603. 

Grand  Opposite  Doctrines,  Two,  in  Ee- 
ligion.  Philosophy,  and  Practical  Life,  c.  2, 
t.  1119,  p.  637. 

Grand  Orders,  of  Generalization,  Two,  t. 
1009,  p.  589. 

Grand  Eeconciliation,  New  Catholic 
Church,  Introduction  (Note),  p.  viii ;  Ea- 
tional,  of  all  Schools  and  Sects,  t.  71,  p.  42 ; 
t.  73,  do. ;  t.  79,  p.  44;  the,  of  All  Doc- 
trines, t.  414,  p.  289 ;  c.  1,  2,  do.,  p.  290 ; 
c.  8,  t.  430,  p.  303  ;  can  only  come  through 
the  Universal  Science,  1. 1048,  p.  611 ;  The, 
the  Crowning  Harmony  of  Humanity,  t. 
1111,  p.  632  ;  t.  1112,  do.:  will  have  been 
effected,  t.  1123,  p.  639. 

Gravitation;  extended  from  Atoms  to 
Worlds  ;  Individuals  in  Society,  t.  391,  p. 
277 ;  Comte,  t.  450,  p.  318. 

Gray,  Botany,  t.  314,  p.  225 ;  his  System  of 
Classification,  t.  490,  p.  350. 

Great  Crisis,  The,  of  One  Hundred,  or  One 
Thousand  Years,  t.  430,  p.  299;  Victor 
Hugo's  New  Nationality,  c.  1,  t.  430,  do. ; 
expected  in  the  Churches,  t.  431,  p.  300; 
0.  2,  do.,  t.  432,  p.  305 ;  t.  434,  p.  307 ; 
as  propounded  by  Hewitt,  c.  5,  t.  434,  p. 
308;  to  affect  the  Earth  itself,  do.; 
Fourier's  idea  of;  New  Creations,  do. 

"  Great  Deep,"  the,  what,  t.  637,  p.  447. 

Greatest  Simplicity,  Law  of,  (Funda- 
mental with  Comte);  see  Tendency  to 
Equation. 

Greek  Philosophy,  begins  in  Positive 
Chaos ;  arises  thence  to  Elements,  t.  90-93, 
pp.  54,  55 ;  different  Schools  of,  founded 
on  different  Elements,  t.  91,  p.  54 ;  antici- 
pates modern  Schools,  t.  91,  92,  pp.  54,  55; 
the  Materioid  stage  of  Naturo-Metaphysic, 
t.  93,  p.  55 ;  Positive,  t.  106,  p.  65 ;  sym- 
bolized by  the  Number  One,  t.  120,  p.  69  ; 
tended  to  Natural  Science,  1. 121,  p.  70. 


Ground,  Positive  and  Negative ;  Something 
and  Nothing ;  Pelvis  and  Skull ;  Space,  t. 
455,  p.  326  ;  Negative,  of  Being,  Table  No. 
89,  t.  558,  p.  397  ;  Positive,  of  Continuous 
Existence,  do.,  do. ;  Means,  End,  Chaly- 
beus,  c.  1,  t.  736,  p.  475;  Individuality, 
achieved,  the,  of  all  True  Society,  t.  769,  p. 
484. 

Ground  Floor  ;  see  Lower  Story. 

Group(s),  Cardinal ;  Series  Ordinal,  t.  219, 
p.  157  ;  in  Space  ;  t.  220,  p.  158 ;  of  Verte- 
brse  and  of  Corresponding  Principles,  t. 
455,  p.  326  ;  of  Kantean  Categories,  4,  t. 
457,  p.  328  ;  of  Fingers  and  Toes,  t.  457,  p. 
329 ;  Upper  2,  Double,  t.  458,  p.  330 ;  Di- 
gital, c.  7,  t.  503,  p.  360  ;  of  Eibs  and  Ver- 
tebrsB,  c.  8,  do.,  p.  361 ;  of  Numbers,  in 
Cardinal  Series  ;  First,  in,  t.  658,  p.  457 ; 
Spiritual  Unity  of  Objects  in,  as  Society  of 
Individuals,  t.  759,  p.  484  ;  of  Digital  Num- 
bers, composition  of,  t.  856-859,  pp.  523, 
524;  Diagram  No.  58,  t.  859,  p.  524;  t. 
861,  do.;  of  Cardinal  Numeration,  t.  867,  p. 
528. 

Groupial  Character,  of  Cardinal  Numera- 
tion, t.  868,  p.  528. 

Groups  and  Series,  Numerical,  t.  873,  p. 
529 ;  ComparaIo<rical,  t.  942,  943,  p.  560 ;  in 
Harmony,  Musical  and  Societary,  t.  949,  p. 
563. 

Group-Series,  of  Cardinal  Numbers,  t.  707, 
p.  467. 

Grundsaetze,  German  for  Principles,  t.  791, 
p.  498. 

Guilds,  Separate,  Sociologically,  in  the  Body, 
t.  453,  p.  322. 

Gullet,  Throat,  Alimentary  Canal,  Purga- 
tory, t.  408,  p.  286. 

Gulliver,  Lilliputians,  Big-endians  and 
Little-endians,  t.  991,  p.  577. 

Gymnastic,  Vocal;  Phonetics,  Value  of,  t. 
484,  p.  346 ;  is  true  beginning-point  of 
Future  Educational  System,  do. ;  do.  of 
the  Unification  of  the  Speech  of  all  Nations, 
do.;  Intellectual  and  Transcendental,  t. 
644,  p.  452. 

Gymnastics,  alluded  to,  a.  3,  t.  42,  p. 
25. 


Hades,  related  etymologically  to  Shades,  c. 

10,  t.  453,  p.  331. 
Hair  of  the  Head,  in  relation  with  the 


Neck,  Throat,  and  Chest,  c.  3, 10,  t.  453, 
pp.  324,  331  ;  Analogue  of  Shade  or  Sha- 
dow from  dome  of  building ;  of  Veil ;  the 


BASIC   OUTLINE  OF  UNIVEKSOLOGY. 


GS5 


Long  Hair  of  women,  meaning  of,  c.  4,  t. 
453,  p.  324 ;  Strength  from,  Sampson ;  In- 
tuition aided  by,  do.,  p.  325. 

Halfism,  first  regular  stage  of  Partism,  t. 
261,  p.  193 ;  Duismal,  t.  264,  p.  194. 

Half-Jaw,  e.  7,  t.  503,  p.  360. 

Half-Knowledge,  from  traversing  the  road 
one  way,  a.  8,  c.  32,  t.  136,  p.  87. 

Halfness,  =  Difterentiation  or  Analysis,  t. 
316,  p.  226  ;  first  step  in  Eegular  Subjec- 
tive or  Internal  Distribution,  t  321,  p.  227. 

Half-Tkuths  =  Falsehoods,  necessary  Factors 
of  Trutlis,  a.  31.  t.  267,  p.  219  ;  c.  36,  t.  503, 
p.  374. 

Halo,  Films,  Eadiations,  t.  613,  p.  433 ;  see 
«'  Sphere." 

Halves,  Thibds,  Foukths  ;  Fractional  Head- 
Numbers,  t.  222,  p.  158 ;  beginning  of 
Fractionality,  t.  306,  p.  222 ;  =  One,  One, 
(1;  1),  t.  482,  p.  344. 

Hamilton  (Sir  William),  his  division  of 
mind,  same  as  Kant,  t.  25,  p.  16;  on  the 
term  Ideology,  c.  1,  t.  113,  p.  67  ;  mention- 
ed, a.  15,  c.  32,  1. 136,  p.  90 ;  furnishes  Mas- 
son  with  account  of  Cosmical  Conceptions, 
t.  366,  p.  261 ;  Beal  Presentationism,  t.  140, 
p.  289 ,  and  Keid,  t.  415,  p.  290  ;  t.  419,  p. 
293  •,  criticised  by  Mill ;  see  Mill. 

Hand,  and  Heart,  to  be  governed  by  the 
Head,  t.  177,  p.  127  ;  Flexibility  of,  mean- 
ing of,  t.  458,  p.  330 ;  e,  6,  t.  503,  p.  359 ; 
distribution  of  repeats  that  of  body,  1. 1038, 
p.  605  ,  Typical  Plan  of  Bones  of,  1. 1039,  p. 
606  ,  Right ,    see  Eight  Hand. 

Hakd  Pan,  Basis  reached  by  Eadical  Analy- 
sis, t.  483,  p.  345. 

Habland,  Prof.  Thomas,  of  the  Pantarchal 
University,  mention  of,  c.  35,  t.  863,  p.  526. 

Habmonic  Laws,  t.  977,  p.  672. 

Habmonio  Numbees  ;   see  Sacred  Numbers. 

Habmonic  Obdeb,  of  Society  ;  involves  and 
rests  on  Individuality  and  Unity,  t.  303, 
p.  219. 

Habmonic  Society,  Laws  of  Harmony,  Mu- 
sic, Fourier,  t.  949,  p.  563  ;  t.  950,  951,  do.; 
Law  of  the  Sebies,  of,  do. 

"Habmonies,"  "  Distribution  of  the,"  Fou- 
rier, t.  489,  p.  349. 

Haemony,  and  Charm,  Fourieristic  Prin- 
ciple, also  Pantarchal,  t.  56,  p.  34;  re- 
conciliation, of  Ideas,  t.  84,  do.,  p.  47  ;  com- 
posite and  transcendent,  c.  1,  do. ;  Co-opera- 
tive, of  the  Affections,  and  the  Conduct 
secured  by  a  fixed  Intellectual  Centre  of 
Unity,  1. 185,  p.  130;  Ecstatic,  of  the  Final 


Order  of  Human  Society,  t.  302,  p.  219 ; 
of  Individuality  and  Unity,  t.  303,  do. ; 
Final,  of  Truth,  t.  414,  p.  289 ;  c.  1,  2,  do., 
p.  290 ;  and  High  Harmony,  for  the  Race, 
Fourier,  t.  428,  p.  299  ;  final  Eeign  of,  on 
Earth,  c.  5,  t.  430,  p.  301 ;  t.  431,  do. ;  see 
Millennium;  of  Christians,  Infidels,  and 
Heathen,  in  prophecy,  c.  7,  do.,  p.  302 ; 
Robust  Development  of,  t.  434,  p.  307; 
New  Creations  and  Earth-Changes  at  Ad- 
vent of,  c.  5,  t.  434,  p.  308  ;  of  High  and 
Low  ;  of  Exact  and  Inexact,  t.  907,  p.  543  ; 
=  Music,  t.  943,  p.  560 ;  of  Numbers,  t.  948, 
p.  562,;  t.  950,  951,  p.  563 ;  Laws  of  Mu- 
sical and  Societary,  t.  949,  p.  563 ;  Con- 
jugal ;  Integralism ;  two  Ends  of  Egg,  t. 
991,  p.  578  ;  of  Faith  and  Skepticism,  a.  13, 
t.  998,  999,  p.  587  ;  of  Movement,  relation 
of  to  Nuptial  Form,  t.  1068,  p.  618  ;  Uni- 
versal Type  of,  Reconciliation  of  Contraries, 
t.  1111,  p.  632;  The  Crowning,  of  Hu- 
manity, do. ;  of  Contrast,  higher  than  of 
Affinity,  t.  1113,  p.  633 ;  between  Opposite 
Doctrines,  do. ;  Univariant,  do. ;  will  re- 
sult, t.  1123,  pp.  638,  639;  General;  see 
Reconciliative  Harmony  of  Ideas. 

Habbis  (Thos.  L.),  Arcana  of  Christianity, 
characterized,  c.  1,  t.  420,  p.  294 ;  Pseudo- 
Celestial,  not  in  a  bad  sense,  c.  26,  t.  503,  p. 
368. 

Habtley,  his  theory  of  Perception,  Mill,  a.  2, 
c.  32,  t.  136,  p.  83. 

Hatching,  of  Brahminical  Egg,  t.  991,  p.  578. 

Head,  the,  of  Man,  symbol  of  Intelligence 
or  Knowing;  Diagram  No.  2,  (Typical 
Tableau),  t.  41,  p.  24;  t.  42,  p.  £5;  and 
Face,  Features  of,  a.  1,  do. ;  Analogue  of 
Anatomy,  do.,  p.  26  ;  in  service  of  Heart, 
t.  58,  p.  35  ;  Type  of.  Water,  t.  94,  p.  57 ; 
Head  of  the  Head,  t.  94,  do. ;  associated 
with  Light,  Eye,  Brow,  t.  95,  p.  58; 
Nature's  hieroglyphic  of  Light  (through 
Mirror,  Water,  Eye),  t.  97,  p.  59  ;  between, 
and  Heart,  the  Breathing  or  Spiritual  Re- 
gion, t.  98,  do. ;  type  of  Knowledge  or  In- 
telligence, t.  104,  p.  61 ;  related  to  Number 
One,  t.  117,  p.  69  ;  a.  9,  c.  32,  t.  136,  p.  88 ; 
is  destined  to  preside  over  Heart  and 
Hand,  t.  177,  p.  127 ;  reconciles  Centre 
and  Aboveness,  c.  5,  t.  231,  p.  181 ;  tl'o 
3rd  Story  of  Body,  t.  285,  p.  209;  re- 
peats Man,  t.  287,  p.  211 ;  Dome  of  Temple, 
do. ;  and  Brain,  the  Analogue  of  Hett- 
ven,  t.  408,  p.  285;  Analoijue  of  Man, 
Heaven,  Intelligence,  t,  446,  p.  315 ;  t.  448f 


68G 


DIGESTED  IXDEX  OF  THE 


p.  316  ;  t.  451,  p.  318;  of  God  in  Ileaveu,  t. 
453,  p.  321 ;  Centre  of  Animism,  do.,  p.  322  j 
and  Trunk,  Analogical  Anatomy  of,  t.  464, 
p.  334  ;  "  Head  of  the  Cokner,"  t.  476,  p. 
841 ;  is  the  Symbol  of  Science,  as  Trunk  of 
Kature,  c.  4,  t.  503,  p.  358 ;  Human,  is 
Ovoidal,  t.  553,  p.  394 ;  Halo  on,  t.  613,  p. 
433  (see  ''  Sphere  ") ;  position  of  at  Top,  t. 
636,  p.  446  ;  =  Cardinismus,  t.  671,  p.  459  ; 
Analogies  of  Head  Numbers,  t.  706,  p.  467  ; 
Hea<i  of  Individual  in  Logical  Order,  do. ; 
of  Anthropoidule,  and  Point,  Substance*, 
Trunk,  Form ;  t.  882,  p.  5S2 ;  of  Anthro 
poid,  taken  as  a  Fixed  Basis ,  the  Trunk,  as 
a  Process  or  Continuative  Adjunct  of,  t.  892, 
p.  536 ;  a  Pivot,  do. ;  how  Analogue  of 
Unit ;  Trunk  of  Two,   t.  894,  896,  pp.  636, 

:    538 ;   Diagrams  Nos.  62,  63,  pp.  538,  539 ; 
-  the  Domain  of  Logical  Connection,  t.  956, 

:    p.  565 ;    repeats  Child,  Foetus ;    Type  of 

■  Science  and  Mmd,  t.  975,  p.  572;  represents 
Fsychohgy^  do. ;  =  Focus  of  the  Body,  t. 

■  980,  p.  573  ,  Analogy  of  with  Single  Unit, 
_  1. 1075,  p.  620  ;  Analogue  of  Fostus  ;    de- 
veloped from  within  the  Body,  t.  1077, 
1078,  p.  622. 

Head  Bones  ;  see  Bones  of  Head. 

Head  Forms,  t.  986,  p.  575. 

Head  Numbers,  Grand,  One,  Two,  Three,  t. 
221,  p.  158;  Cardmal,  and  Ordinal,  echo 
of,  t.  245,  p.  187 ;  Fractional,  do. ;  In- 
determinate, do.  ;  Cardinal,  as  Clefs  of 
Spenceriau  Distribution  of  the  Sciences, 
t.  247,  p.  188,  t.  269,  p.  196;  t.  271,  p.  198  ; 
Odd  and  Even ;  Concrete  and  Abstract,  t. 
477,  p.  342 ;  Analogue  (inversely)  of  Hu- 
man Head,  t.  706,  p.  467. 

Head  Types,  of  all  Elaborated  Form,  Globe 
and  Cube,  t.  778,  p.  493. 

Health,  Disease  and  Cure,  of  the  Individual 
and  of  Society  ;  Exact  Analogy  between,  t. 
984,  p.  575  ;  t.  985,  do. 

Hearing,  and  Speaking,  Analogy  of  with 
coition,  t,  448,  p.  317. 

Heart  (or  Left  Side),  of  Man,  Diagram 
No.  2  (Typical  Tableau),  t.  41,  p.  24,  Sym- 
bol ofLove,  Afi'ection,  Feeling,  t.  42,  p.  25  ; 
allied  with  Function  or  internal  Action, 
and  circulation  of  the  blood,  a.  2,  t.  42, 
do. ;  Analogue  of  Physiology,  do. ;  with 
Sentiment  or  Affection,  of  Comte,  t.  42,  p. 
26  ;  served  by  the  Head,  t.  58,  p.  35 ;  Ana- 
logue of  Heat,  t.  95,  96,  p.  58 ;  t.  97,  p.  59  ; 
between,  and  Head,  the  Breathing  or  Spi- 
ritual Region,  t.  98,   do.;    type  of  Senti- 


ment or  Affection,  1. 104,  p.  61 ;  and  Hand, 
to  be  governed  by  the  Head,  t.  177,  p.  127 , 
and  Lungs,  Ehythm  of,  Swedenborg,  c.  7, 
t.  503,  p.  361. 

Heat,  associated  with  Life,  Heart,  Blood, 
Affection,  t.  95,  p.  58 ;  with  Central  Forces, 
and  Molten  Interior  of  Earth,  do. ;  inti- 
mately related   to   Light,   and  they  with 

,  Heart  and  Head,  1. 103,  p.  61 ,  of  Heart  type 
of  Sentiment  or  Affection,  t.  104,  105,  do. ; 
Swedenborg,  c.  2-6,  t.  105,  p.  62 ;  =  Eepul- 
sion,  Hickok,  t.  391,  p.  277 ;  in  Social  Do- 
main =  Attraction,  do.  ;  Internal  Force,  t. 
507,  p.  361  ;  see  Fire,  Thermotics. 

Heathen,  their  prospective  development,  c. 
7,  t.  430,  p.  302 ;  c.  9,  do.,  p.  303. 

Heaven(8),  stand  above  and  rest  on  the 
Hells,  t.  81,  p.  45  ;  in  the  form  of  a  man, 
do. ;  the  Grand  and  Divine  Man,  Sweden- 
borg, t.  82,  do. ;  Notation  for,  t.  300,  301, 
p.  218;  of  the  Three,  Swedenborg,  t.  301, 
do.;  the  Spiritual  World,  "the  Lord  in 
Heaven,"  Swedenborg,  t.  361,  p.  258  ;  t. 
362,  p.  259  ;  Analogue  of  Transcendental- 
ism, t.  406,  p.  284 ;  the  Old  not  perma- 
nent, t.  407,  p.  285 ;  has  its  Analogue  within 
us,  t.  408,  do. ;  m  Brain  and  Head,  do. ; 
the  Higher  Interior  "World;  in  Spirit- 
World,  or  m  Mind,  t.  408,  p.  286 ;  no  Abso- 
lute Separation  of  from  Hells,  t.  409,  do. ; 
The  New  and  The  Old,  do. ;  t.  411,  p.  287 ; 
t.  412,  p.  288;  and  Hell,  Absolute,  re- 
placed by  Eelative,  do.,  p.  289  ;  Evil  m, 
do. ;  Table  30,  t.  419,  p.  293 ;  the  Three 
Swedenborg! an,  characterized,  t.  420,  p. 
294;  Universological  modification,  c.  1, 
do. ;  all  within  the  Primisnius  of  Develop- 
ment, t.  421,  do.;  assumed  to  be  about 
to  reverse  their  Action  in  the  Future,  t. 
422,  p.  295  ;  the  Three,  of  Swedenborg,  t. 
428,  p.  299 ;  The  Primitive ;  The  Transi- 
tional ;  The  Ulterior,  t.  433,  p.  306 ;  the 
Spiritual  of  the  Past,  a  Fa3tal  Brain,  t.  434, 
do. ;  and  Earth,  the  Old  and  the  New,  do., 
p.  307. 

Heavy  Lines,  Symbolism  of,  t.  673,  574  ; 
Diagram  No.  22,  p.  407  ;  t.  575,  p.  408. 

Heavy  Sounds,  Sonants,  c.  3,  t.  575,  p.  408. 

Heavy  Things,  Number- Analogues  of,  t. 
693,  p.  463. 

Hebrew,  Diacritical  Points  in,  t.  604,  p.  427  ; 
Philosophy  ;  see  Philosophy,  Hebrew. 

Hegel,  Absolute  Idealism,  c.  1,  t.  89,  p.  62  ; 
vacillation  of,  as  to  beginning-point,  c.  1,  t. 
93,  p.  55 ;    ends  in  a  sense,  the  German  dc- 


BASIC   OUTLIJS-E  OF  UNIVEESOLOGT. 


687 


velopment  of  Philosophy,  t.  109,  p.  65; 
fastens  on  a  Limit  between  the  Something 
A  and  the  Notliing,  and  between  Subject  and 

Object,  t.  114,  p.  67  ;  his  "  Something  = 
Is'oTHiNO,"  t.  120,  p.  69  ;  lacked  the  nexus 
of  Logic  and  Nature,  t.  168,  p.  122  ;  pro- 
mise and  disappointment  of  his  System ; 
agitation  of  Europe  upon  it ;  his  Dialectic 
of  Something  and  Nothing,  t.  191,  p.  133  ; 
his  relation  to  Ileraclitus,  a.  32,  t.  204,  p. 
161 ;  Table  1,  c.  1,  t.  226,  p.  163 ;  on  The 
Absolute,  a.  7,  t.  267,  p.  201 ;  a.  11,  do.,  p. 
203;  his  Dialectic,  Schwegler,  t.  330,  p. 
236 ;  a.  3,  t.  354,  p.  252  ;  Masson's  State- 
ment of  his  System,  t.  370-372,  pp.  263-267 ; 
stands  on  the  idea  of  Limit,  t.  370,  p.  263  ; 
his  Philosophy  the  Absolute  Dialectic,  t. 
373,  p.  267  ;  Notation  of,  do. ;  t.  374,  p.  268  ; 
Mind,  Logic,  Nature,  t.  438,  p.  310 ;  his 
effort,  to  revert  from  Objective  World  to 
Mind,  t.  444,  p.  314 ;  mention  of,  t.  458, 
p.330 ;  referred  to,  t.  476,  p.  340 ;  Some- 
thing =  Nothing,  and  other  Equations  like 
it,  t.  486,  487,  pp.  347,  348 ;  his  Conception 
of  Order  of  Creation  illustrated,  t.  580,  p. 
411;  on  Limit,  t.  714,  p.  469;  without 
Cajjon  of  Criticism,  t.  717,  p.  470 ;  his 
system  not  fruitful,  do.  ; ,  subdivides  the 
Feminoid  Half  of  Being  only,  t.  739,  p. 
477  ;  Transcendentalism  of  annihilates  ap- 
pearance as  reality,  t.  810,  p.  507 ;  substi- 
tutes Limit,  do. 

Hegelian  Equation,  Something  and  Noth- 
uig ;  Dialectic,  t.  383,  p.  273  ;  Table  29,  t. 
394,  p.  279. 

Height,  t.  284,  p.  208 ;  tallness,  of  Person  or 
Edifice ;  see  Elongation ;  repeats  Time,  t. 
284,  p.  208 ;  t.  287,  p.  211  ;  of  Edifice,  t. 
1019,  p.  593  ;  repeats  Anthropism,  Col- 
umns, Caryatides,  t.  1025,  p.  597  ;  Pillars, 
Trees,  Cedars,  do  ;  Uprising,  Perspective, 
t.  1088,  p.  624  ;   see  Altitude,   Elongation. 

Heliocentric  Position,  t.  755,  p.  482, 

Helix,  Helicism,  defined,  t.  637,  p.  447. 

Hell(8),  Notation  for,  t,  300,  p.  218 ;  the  lowest 
range  of  Ghost- World,  or  of  Mind,  t.  405, 
p.  283 ;  repeat  this  World,  do.,  p.  284;  and 
Earth,  respectability  of,  t.  407,  p.  285 ;  Ana- 
logues of  in  Body,  below,  t.  408,  p.  286 ; 
no  Absolute  Separation  of  from  Heaven,  t. 
409,  do. ;  t.  411,  p.  287  ;  t.  412,  p.  288 ; 
Good  in,  do. ;  Table  30,  t.  419,  p.  293. 

Helmholtz,  Prof.,  t.  62,  p.  39. 

Hemispheres,  of  Being,  Something  and 
Nothing,  t.  260,  p.  193 ;  see  Halfldm ;   Man 


and  Woman,  so  thought  by  Plato,  t.  322,  p. 
228 ;  of  Planet  and  of  the  Heavens  repeat 
Sexes  in  Society  and  Side-Halves  of  Indi- 
vidual Body,  t.  323,  p.  229 ;  and  Bride- 
groom and  Bride,  t.  324,  do.;  of  the 
Brain,  Male  and  Female,  c.  1,  t.  435,  p. 
309 ;  Sundered,  of  Knowledge,  united,  t. 
499,  p.  356  ;  of  Tiiought,  characteristic  of 
the  largest  Philosophies  heretofore,  c.  22,  t. 
503,  p.  366 ;  below  and  above,  t.  655,  p. 
456  ;  Something  and  Nothing,  as  such,  t. 
712,  p.  469  ;  Man  and  Woman  as,  Plato,  t. 
1055,  p.  615. 

Hemiplegia,  One-sided  Paralysis,  symbol- 
ism of,  t.  322,  p.  228 ;  Plato's  idea  of  Man 
and  Woman  as  halves,  do. ;  the  Sociologi- 
cal Analogue  of,  t.  982,  p.  574 ;  t.  1055,  p. 
615. 

Hen,  and  Cock,  t.  988,  p.  576 ;  Figures  of 
Egg-Form,  Diagram  No.  74,  t.  990,  p.  577  ; 
see  Egg. 

Henry  (Joseph,  Prof.),  Somatology,  Table  7, 
t.  40,  p.  23  ;  and  t.  392,  p.  277  ;  Etheria,  t. 
63,  p.  39;  t.  675,  p.  460. 

Hequembourg,  (Rev.  C.  L.),  his  view  of 
Second  Coming,  Millennium,  Last  Judg- 
ment, etc.,  c.  4-6,  t.  430,  p.  301 ;  c.  1,  t. 
431,  p.  304. 

Heraclitus,  Conciliation  of  Contraries,  a.  19, 
t.  204,  p.  153;  a.  31,  do.,  p.  160;  Polar 
Antagonism,  Inexpugnability,  Convert- 
ible Identity,  Terminal  Conversion 
INTO  Opposites,  do. ;  all  is  and  is  not,  a. 
32,  do.,  p.  161 ;  on  the  Universal  and  the 
Particular  Faculty  in  Man,  a.  33,  do. 

Hermella,  case  of.  Embryonic  Organization, 
type  of  all  Organization,  c.  11-18,  t.  136, 
pp.  78-80 ;  case  repeated  in  Human  Em- 
bryology, c.  23,  do.,  p.  81. 

Hermetics,  the.  He  who  can  name  can  con- 
trol, Introduction,  p.  xxxiii. 

Hewitt,  Simon  C,  Spiritual  Order  of  Archi- 
tecture in  Form  of  Female  Body,  c.  1,  t. 
453,  p.  321. 

HicKOK,  (Laurens  P.,  Dr.),  discards  Matter; 
substitutes  Force ;  a  Standing-against-each- 
other  of  Opposite  Forces ;  will  of  God  ulti- 
mated  as  Matter,  t.  65,  p.  40  ;  the  Ameri- 
can Kant,  1. 134,  p.  74 ;  entitled  to  more 
attention  ;  co-ordinates  Theology  and  Phil- 
osophy; his  new  doctrine  of  Forces,  t. 
133,  134,  do. ;  his  discrimination  between 
Principles  and  Facts,  a.  28,  c.  32,  t.  136,  p. 
94 ;  his  forces,  t.  177,  p.  127  ;  disclaims  the 
pretension    of    discovering     a    Unifying 


688 


DIGESTED  INDEX  TO  THE 


Scheme  of  Ideas,  1. 192, 193,  p.  134 ;  his 
authority  that  the  claim  is  not  irreverent, 
do. ;  his  discrimination  and  definition  of 
Facts  and  Principles;  Faith  and  Knowl- 
edge ;  Inductive,  or  Empirical  and  Kational, 
or  Transcendental  Science;  Ideas  and  Laws, 
Knowledge  and  Science,  a.  1-9,  t.  193) 
pp.  136-142 ;  applies  Transcetidental  to  Sci- 
ence, t.  403,  p.  282 ;  t.  476,  p.  340;  exhibits 
evidence  of  the  influence  of  Comte,  t.  1097, 
p.  626 ;  representative  of  Artoid  Stage  of 
Nature -Metaphy sic,  do.,  do. 

liiEBABCHY  (or  Pyramid),  of  the  Sciences, 
Comte,  t.  36,  p.  21 ;  and  t.  451,  p.  319 ;  en- 
larged meaning  of,  t.  924,  925,  p.  553 ;  (see 
Cone) ;  of  Masculism  and  Feminism  consti- 
tuted, t.  1119,  p.  636. 

HiEBOGLYPHS,  of  The  Infinite,  in  Science,  t. 
548,  p.  391 ;  Nature's  of  Principles,  ana- 
logues with  Human  Figure,  t.  986,  p.  575. 

"  High  Haemony,"  Fourier,  t.  931,  p.  556. 

High  rEACTicAL  Teuth  ;  see  Complex  Truths. 

HiNDOOisM,  Kalunkee  Incarnation,  c.  7,  t. 
430,  p.  302. 

Hindoo  Philosophy,  Absolutoid,  Pneumato- 
Universal ;  Ansdogue  of  Pure  Space  and 
Time,  t.  87,  p.  51 ;  wipes  out  all  discrimi- 
nations; or  confounds  all;  a  Negative 
Chaos,  t.  88,  do. ;  first  to  reach  the  Abso- 
lute, t.  89,  do. ;  doctrine  of  Annihilation, 
do. ;  personified  in  Brahm,  do. ;  more  in, 
than  mere  Negation ;  all  schools  represented 
in,  c.  1,  t.  89,  p.  53 ;  Negative,  t.  106,  p. 
63;  symbolized  by  Zero,  t.  120,  p.  69; 
tended  to  Metaphysics  and  Mathematics, 
1. 121,  p.  70;  Brahminical  Egg,  t.  991,  p. 
678  ;  broader  than  Christianity,  do. 

Hinge,  (Latin  Cardo,  whence  Cardinal),  t. 
214,  p.  153. 

IIiNGE-isM,  Cardinism,  Office  of  Line,  t.  591, 
p.  419  ;  Balanced  ViBEATioN  of,  t.  592,  do. 

Hinge-Point,  of  Beings,  illustrated  by  the 
single  Unit,  hinging  between  Outer  Series 
of  Integers  and  Inner  Series  of  Fractions 
and  Infinitesimals,  t.  1072,  p.  620 ;  develop- 
ment of  the  idea,  t.  1073-1075,  do. 

HisTOEioAL  Obdee  ;  see  Natural  Order. 

HiSTOEY,  Vander  Weyde,  t.  336,  p.  239; 
Philosophy  of;    see  Philosophy  of  History. 

Hitchcock  (Genl.  E.  A.),  Works  of  ou  Spi- 
ritual Subjects,  c.  26,  t.  503,  p.  368. 

Ho,  Chinese  for  Harmony  =  Cardinality,  Or- 
dinality,  c.  4-8,  t.  736,  p.  476. 

Hogaeth's  Line,  t.  929,  p.  555 ;  Diagram 
No.  70. 


HoGABTHiAN  Peinciple,  of  Beauty ;  Com- 
pLxities  and  Higher  Degrees  of,  c.  8,  t. 
453,  p.  329  ;  Line,  of  Beauty,  Diagram  No. 
10,  t.  512,  p.  371 ;  t.  513,  p.  372 ;  t.  514,  p. 
374;  Diagram  No.  11,  t.  520,  p.  378;  t.521, 
do. ;  its  Lower  and  Higher  Degrees  of 
Evolution,  c.  1,  t.  886,  p.  534 ;  t.  888,  p. 
535. 

Holiness  ;  Self-Centering  Unity,  t.  309,  p. 
223. 

Holy  City,  t.  423,  p.  295 ;  1. 1123,  p.  639 ;  see 
New  Jerusalem. 

Holy  Ghost,  the,  Morphic  Analogue  of,  t. 
637,  p.  447. 

Homily,  t.  22,  p.  15. 

HoMiNAL  Kingdom  Artism  of  Nature,  t. 
888,  p.  535. 

Homceopatuy,  potentializing  theory  of,  Ana- 
lo(jue  of  Fractions  down  to  Injiuitesimals,  t. 
1078,  p.  622. 

HoMOioMEEiA,  Anaxagoras,  a.  36,  t.  204,  p. 
164. 

HoEizoNTAL,  changed  to  Perpendicular,  t. 
29,  p.  18  ;  Diagram  No.  2  (Typical  Tableau), 
t.  41,  p.  24. 

HoEizoNTALiTY,  Analogue  of  Analogic,  t.  585, 
p.  414;  Perpendicularity  and  Inclination  = 
Statutology,  t.  627,  628,  p.  441 ;  related  to 
Three  Kingdoms,  do. ;  and  t.  629,  630,  pp. 
441,  442;  t.  631,  p.  442;  Lateral,  t.  1088,  p. 
624;  Fore-and-Aft,  do. ;  t.  1089,  do. 

HoESE,  Arabian ;  Head,  Back  and  Neck,  t. 
929,  p.  555 ;  Diagram  No.  70,  do. 

HouE,  The,  of  Birth,  now,  t.  434,  p.  306. 

House,  my  Father's,  many  mansions,  t.  68,  p. 
41 ;  illusti'ative  of  Society,  Internally,  t. 
307,  308,  p.  222 ;  Externally,  t.  310,  p.  223 ; 
externally  related.  Objective,  Social,  t.  841, 
p.  519;  Edifice,  Temple,  t.  903,  p.  541; 
Diagram  No.  64,  do. ;  t.  924,  p.  552 ;  see 
Temple. 

HoYLE,  David,  a  member  of  the  University, 
Introduction,  p.  xiii ;  his  Introductory  pa- 
per, do.,  pp.  xxvi-xxviii. 

Hugo  (Victor) ;  his  prophecy  of  a  wonderful 
New  Nation,  c.  1,  t.  430,  p.  299. 

Human  Body,  Analogy  of  with  Astronomy, 
t.  274,  p.  200 ;  Bi-lateral  Symmetry  of,  t. 
481,  p.  343 ;  special  Domain  to  illustrate 
Form,  t.  497,  p.  355  ;  Parts  of  numerically 
distributed,  c.  2,  t.  503,  p.  357  ;  Schedule 
of  Distribution  of,  c.  7-9,  t.  503,  pp. 
359-361 ;  as  affected  by  Mechanical  Force, 
t.  622,  p.  438;  Vegetative  and  Animal 
Systems  within,  t.  633,  p.  444;    Morphic 


BASIC  OUTLIKE  OF  UNIVEESOLOGY. 


689 


Composition  of,  Spenser's  "  Fairy  Queen," 
a.  1,  c.  1. 1.  903,  p.  547  ;  First  Grand  Di- 
vision of,  Quarters,  1. 1037,  p.  604 ;  Ana- 
logy of  with  Numerical  Series,  1. 1071-1075, 
p.  620 ;  developed  from  the  Unit,  1. 1076,  p. 
621 ;  t.  1073,  p.  622  ;  see  Body. 

Human  Figitke,  Typical  Plan  of,  Analogue  of 
Planet  and  Trail,  t.  670,  p.  451) ;  Diagram 
No.  45,  do. ;  t.  671,  do. ;  of  Totality  of 
Universe,  do. ;  impressed  on  every  thing, 
c.  1,  2,  t.  895,  pp.  538,  539 ;  and  Egg-Form 
interblended,  t.  987-1000,  pp.  576-582; 
Diagram  No.  74,  t.  990,  p.  577. 

Human  Form,  t.  802,  p.  500  ;  t.  986,  p,  575. 

Human  Governob,  in  the  "  Place  of  God,"  t. 
311,  p.  224. 

Human  Hand,  Typical  Outlay  of,  referred  to, 
c.  6,  t.  503,  p.  359. 

Human  Intervention,  Comte,  c.  6,  t.  136, 
p.  77. 

Human  Nature,  t.  992,  p.  579. 

Human  GBaANisMus,  The  Grand,  t.  311,  p. 


224 ;  Primitive  Type  of  Construction  of,  t. 
834,  p.  517. 

Human  Kace,  repeats  Man  Male,  c.  1, 1. 1119, 
p.  636  ;  repeats  God,  do. 

Hu3£ANiTT,  The  Grand  Man,  t,  434,  p. 
307. 

Humboldt,  and  Oken,  took  the  Concrete  Di- 
rection, t.  121,  p.  70. 

Hume,  employs  the  word  "  Passions "  in 
Fourier's  sense,  e.  1,  1. 105,  p.  62 ;  a  Nihil- 
ist, Masson,  c.  1,  t.  366,  p.  261. 

Husband  (husbandman),  Man  is  of  the  Earth, 
t.  1068,  p.  618. 

Hybridity,  explained,  and  defended  in  the 
composition  of  words,  c.  1-9,  t.  3,  p.  2. 

Hydrology,  Vander  Weyde,  t.  338,  p.  240. 

Hygiene,  the  True,  based  on  Kadical  Analy- 
sis, t.  484,  p.  345. 

Hypnotism,  mentioned,  c.  2,  t.  5,  p.  5. 

Hypostasis,  Masculoid  and  Senectoid,  a.  48, 
t.  204,  p.  171. 

Hypothenuse,  Inclination,  1. 1088,  p.  624. 


I. 


Ideal,  related  to  Brow,  and,  through  Chest, 
to  Spiritual,  c.  8,  t.  9,  p.  8. 

Ideal  Feamework,  of  Lines,  interposed  be- 
tween Points,  Objects,  Units  =  Kelations, 
t.  603,  p.  425. 

Ideal  Outlay,  of  Human  Body ;  Schemative 
Lines  ;  Typical  Plans ;  Type-Forms,  t.  455, 
p.  325. 

Ideal  Unity,  back  of  Something  and  Noth- 
ing, t.  260,  p.  193 ;  Spherical  Wholeness, 
do. ;  still  back  of  Wholeness  and  Partness, 
t,  265,  266,  p.  194 ;  of  Society,  represented 
in  a  Pivot  or  Chief,  t.  761,  p.  485 ;  t.  762, 

Idealism,  of  Berkeley,  and  Fichte,  t.  66,  p. 
40  ;  c.  32,  1. 136,  p.  83  ;  and  Sensational- 
ism, Morell,  a.  8,  do.,  p.  86 ;  (Transcen- 
dentalism, Spiritualism,  Mysticism),  a.  9, 
do.,  p.  87 ;  has  for  Analogues  Nervous  Sys- 
tem, Brain,  Mind,  Eye,  Sight,  with  its  Re- 
flectors, do. ;  Man  and  Head  of  Man,  do., 
p.  88;  restated,  t.  397,  p.  280;  repeated 
by  Transcendentalism,  t.  435,  p.  308 ;  Pure, 
Tulk,  c.  17,  t.  503,  p.  364 ;  Pure,  of  Plato, 
Type-Forms  creative  ;  reversal  of  Sweden- 
borg's  statement,  c.  34,  t.  do.,  p.  373. 

Idealist  theory  of  Perception,  a.  4,  5,  c.  32, 
t.  136,  p.  84. 


Ideality,  of  Law,  a.  9,  c.  32, 1. 136,  p.  87. 

Idea(8),  =  Forms,  derivation  of,  t.  140,  p. 
101 ;  in  the  Mind  and  in  Nature,  their 
Analogues,  t.  141,  p.  101 ;  and  Laws,  dis- 
criminated, Hickok,  a.  6,  and  Note,  t. 
198,  pp.  139,  140;  Plato's  doctrine  of, 
Thought  raised  above  Sensation,  a.  46, 
t.  204,  p.  169 ;  Forms,  =  Line  or  Lines, 
t.  399,  p.  281 ;  birth  of  into  Mind  =  Spirits 
entering  Spirit-World,  t.  404,  p.  283 :  but 
by  Eeal  Presentationism,  Hamilton,  not  sep- 
arated from  Eeal  Object,  implying  Immor- 
tality (for  Man)  in  the  Body,  t.  413-416, 
pp.  289-292 ;  tend  to  Heaven,  to  Hell,  or 
are  in  intermediate  state,  t.  418,  p.  292 ;  see 
Form. 

Idiaphronicism,  the  Principle  of  that  Knowl- 
edge which  addresses  itself  to  the  Indi- 
vidual Mind,  a.  33,  t,  204,  p.  161 ;  range  of 
Moral  Evil,  a.  34,  do.,  p.  162 ;  place  in 
Universological  Morals,  a.  35,  do.,  p.  163  ; 
a.  38,  do.,  p.  166. 

Ideation,  theories  of,  t.  897,  p.  280. 

Identity,  of  the  Identity  with  the  Non-Iden- 
tity, Herbart,  t.  202,  p.  143  ;  of  Type  in  the 
Constitution  of  Substance  and  Number 
(Limitation),  t.  253,  p.  191 ;  Convertible ; 
see  Convertible  Identity;  Sound  and  Sense. 


690 


DIGESTED  INDEX  OF  THE 


Identity  of  Law  in  Matteb  and  Mdto,  t. 
640,  p.  449  ;  between  Science  and  Philos- 
ophy ;  how,  t.  806,  p.  505  ;  see  Law,  Iden- 
tity. 

Ideologt,  applied  by  Terminal  Conversion 
to  Materialistic  Philosophy,  c.  1, 1. 113,  p.  67. 

Idolatby,  war  with  by  the  Jews,  meaning  of, 
t.  74,  p.  43 ;  towards  Church,  Pictures,  Im- 
ages, Bible,  Sabbath  or  Sunday,  etc.,  t. 
582,  p.  412. 

Illusteationb  ;  see  Diagrammatio  Illustra- 
tions. 

Illustrative  Department,  of  Being,  Form, 
t.  496,  p.  355. 

Immediate  Exteriority,  t.  310,  p.  224. 

Immense  Contraries,  affirmed,  t.  1120,  p. 
637. 

Immobility,  of  Base-Line,  t.  560,  p.  898. 

Immodesty,  prevailing  ideas  of,  repugned  by 
Nature,  Science  and  Art,  c.  2,  t.  453,  p. 
323. 

Immortality,  of  the  Soul,  relations  of  to 
Science,  c.  4,  t.  9,  p.  7  ;  in  the  Body,  t. 
413-416,  pp.  289-292;  is  it  the  Destiny 
of  Man  ?  t.  415,  p.  291 ;  the  mystery  of  the 
ages,  416,  do. ;  t.  434,  p.  307  ;  c.  1-5,  do., 
pp.  307-308  ;  affirmed,  and  denied,  1. 1120, 
p.  637. 

Immutability  of  Law,  Comte,  t.  450,  p. 
318. 

Impossible,  the,  effort  to  accomplish,  neces- 
sary or  useful,  t.  484,  p.  345. 

Impregnation,  a  prior  kind  of,  by  the 
Woman,  of  the  Man,  a.  11,  c.  32, 1. 136,  p. 
89  ;  preliminary,  feminoid,  t.  400,  p.  281 ; 
the  Masculine  Act  subsequent  and  reflex, 
do.,  p.  282;  t.  404,  p.  283;  t.  427,  p. 
298. 

Impressions,  erroneous,  to  be  guarded  against, 
in  reading  this  work,  Introduction,  p. 
xxxix ;  on  the  Mind  ;  related  to  Sensation ; 
defined,  t.  400,  p.  281 ;  a  preliminary  fe- 
minoid impregnation,  do. 
Incarnation,  of  God  in  Man,  what  and  how, 

t.  581,  p.  411. 
Inch,  Foot,  Ell,  t.  452,  p.  321. 
Incipiency,  of  Movement,  in  Creation,  t.  556, 

p.  895  ;  involves  Tune,  do. ;  t.  557,  do. 
Incipient,  Medial,    and  Final  Pivotal  Po- 
sition in  Seriation  of   Sciento-Philosophic 
Universal  Principles,  t.  464,  p.  884. 
Incisors,  c.  7,  t.  503,  p.  860. 
Inclination,  of  Posture,  related  to  Morals,  t. 
453,  p.  322 ;    Perpendicularity,  Horizontal- 
ity,  =  StabiUology,  t.  627,  628,  p.  441 ;    re- 


lated to  Three  Kingdoms,  do.,   and  t.  629, 

630,  pp.  441,  442  ;    t.  631,   p.  442  ;  includes 

all  Mechanical  Principles,   t.  636,   p.  446 ; 

Line  of,  1. 1088,  p.  624;    see  Inclined  Line. 

Inclined  Line,  Type  of  Mathematics,  t.  697, 

p.  422 ;    Diagrams  Nos.  29,  30,  t.  598,   p. 

423 ;  Diagram  No.  31,  t.  599,  do. 

Inclined  Plane  ;  see  Wedge-i  orm. 

Inclinism,   Essence  of  All  the   Mechanical 

Principles  and  of  Motion,  t.  238,   p.  185 ; 

The  Universal  Principle  of  Mechanics 

AND  OF  Movement  ;  the  Culmination  of  it 

Spiralism,   t.  636,  p.  446 ;  t.  637,  p.  447  ;  t. 

638,  do. 

Incoonizability,  and  Incomprehensibility,  of 

The  Absolute;  What,  a.  28,  t.  267,  p.  216. 
Incoherence,   and   Coherence  of  Society,  t. 

842,  p.  519. 
Incoherencies,  Practical,  of  Society,  will  bo 
cured,  through  Universology,  Integralism, 
and  Pantarchism,  t.  57,  p.  35. 
Incoherency,  of  Human  Affairs  in  the  Past, 

t.  1119,  p.  636. 
Incomplete  Posittvists,  a.  5,  t.  999,  p.  583. 
Incomprehensibility,  etc.,  of  The  Absolute ; 

what,  a.  28,  t.  267,  p.  216. 
Increments,  of  Velocity  of  Falling  Bodies,  t. 

1035,  p.  604. 
Indeterminate,  Form  and  Number,  t.  457, 
p.  329  ;  t.  509,  p.  364 ;    Number   has  some 
Eegularity,  t.  510,   p.  865 ;    Form  do.,  p. 
366 ;    still  lawless,   do.,  corresponds  with 
Nature,  do. ;  t.  529,  p.  382  ;    Broken  Lines, 
t.  815,  p.  510. 
Indeterminate  Series,  of  Numeration,  One, 
Many,  All,  t.  217,  p.  155  ;    Analogue   of 
Indefinite  Metaphysical  Speculation;   the 
most  definite  point  attained  by  it;    Kant; 
do. ;  Echosophists  go  too  far  in  rejecting,  t. 
218,  p.  156. 
Indeterminismus,  of  Number,  t.  331,  p.  236  ; 
of  each  Special  Science,  t.  332,  p.  237  ;  Clef 
of,  do. 
Index,  face  is  so,  to  body,  a.  1,  t.  42,  p.  25. 
Indicia,  of  Advent  of  a  New  Social  Order  for 

the  Planet,  t.  432,  pp.  303-305. 
Individual,  the,  composed  of  two  Side- 
Halves,  t.  324,  p.  229  ;  Unit,  Atom,  Monad, 
Thing,  World,  Man,  t.  759,  p.  484 ;  and 
State,  Schiller,  t.  760,  p.  485 ;  Constitution 
of,  t.  767,  p.  488  ;  and  Society,  Health-re- 
lations of,  t.  981,  p.  573  ;  t.  982,  p.  574,  in 
respect  to  Disease  and  Cure,  exact  Analogy 
between,  t.  984,  p.  575 ;  the  Compound, 
Man  and  Woman,  t.  1055,  p.   614;    see 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


691 


Point ;  tlie  Subject  of  Ethics,  c.  5,  and  a.  1-3, 
c.  5,  t.  5,  pp.  5,  6  ;  as  Members  of  Society, 
t.  309,  p.  223  ;  Monads,  do. ;  or  Atoms  of 
Society,  t.  312,  p.  224 ;  Atom- Worlds  in 
Society,  t.  391,  p.  277  ;  in  Classification,  t. 
492,  p.  351. 

Individualities,  contented,  t.  52,  p.  32 ;  Nu- 
merousness  of,  the  Duisnus  of  Society,  t. 
761,  p.  485. 

Individuality,  allied  with  the  Sovereignty 
of  the  Individual  and  Independence,  c. 
2,  t.  40,  p.  24 ;  Contrasted  with  Mutual- 
ity, t.  46,  p.  29  ;  Convergent,  the  Principle 
of  Order;  Divergent,  the  Principle  of 
Freedom,  t.  52,  p.  32  ;  of  the  Grand  Man 
(Society),  constituted  of  Opposing  Sects 
and  Doctrines,  to  be  reconciled  through 
Science,  (Universology),  t.  73,  p.  42 ;  Sys- 
tems of  not  equal  in  rank,  t.  74,  do. ; 
see  Convergent  Individuality,  and  Diver- 
gent Individuality;  in  states  of  same  mind, 
t.  84,  p.  46  ;  and  Unity,  Social,  Balanced 
ViBEATioN  of,  t.  302,  303,  p.  219 ;  Divergent, 
as  Basis,  t.  304,  p.  220  ;  achieved,  the  basis 
of  All  True  Corporate  Organization,  t.  759, 
p.  484 ;  Warren's  doctrine  of,  Value  and 
Defect  of,  t.  760,  p.  485  ;  t.  761,  762,  do. ; 
Phrenological  organ  of,  t.  932,  p.  557 ; 
see  Sovereignty  of  the  Individual. 

Individualized  Body,  generally  represented 
by  the  Heavy  Dot,  t.  837,  p.  518. 

Individualogy,  contrasted  with  Sociology,  c. 
6,  t.  9,  p.  8 ;  Monocrematology,  echoes  to, 
t.  492,  p.  351. 

Induction,  Qualitative,  Spencer,  a.  31,  c.  32, 
1. 136,  p.  95  ;  and  Deduction,  illustrated  by 
Circle  and  Kadii,  Diagram  No.  4 ;  1. 188, 
p.  132 ;  stated  and  compared,  a.  12,  t.  198, 
p.  143 ;  limited,  inapplicable  to  Co-Exist- 
ences ;  Mill,  Buckle,  Clancy,  c.  1-9,  t.  321, 
pp.  228-233 ;  equivocation  of,  explained  and 
reconciled  ;  fully  discussed,  c.  1-7,  t.  345, 
pp.  243-246 ;  same  as  Analysis  and  De- 
duction as  Synthesis,  c.  3,  do.,  p.  244; 
Mathematical  Analogues  of,  t.  623,  p.  439  ; 
Analysis,  c.  5,  t.  1012,  p.  592 ;  discrimi- 
nated, c.  10,  do.,  p.  595 ;  and  Deduction 
reconcilable,  Buckle,  c.  12,  do.,  p.  596. 

Inductive  Method,  what,  and  how  related  to 
Universology,  Introduction,  p.  x ;  in  Sci- 
ence, Form- Analogue  of,  t.  583,  p.  413 ; 
Second  Drift  of  Line,  t.  616,  p.  435 ;  Dia- 
gram No.  41,  do.,  t.  622,  p.  438. 

Inductive  Pebiod,  what  it  has  been,  c.  36,  t. 
136,  p.  85. 


Inductive  Process,  defined,  Henry,  a.  10,  t. 
198,  p.  142  ;  see  Analysis. 

Inductive  Sciences,  to  be  regenerated  by 
Universology,  t.  947,  p.  562. 

Industrial  Attraction,  Fourier,    t.  54,  p. 

33. 
Industry,  Positive,  Comte,  t.  445,  p.  315. 

Ineffable,  The,  Clef  of,  t.  239,  p.  185  ;  de- 
fined,  do. ;  Paul,  Indicible  of,  Wronski, 
etc.,  t.  468,  p.  337. 

Inequism,  Inequa-Equism,  etc.,  t.  897-903, 
pp.  539-541 ;  Diagram  No.  63,  p.  541 ;  and 
Iniquity,  t.  906,  p.  542 ;  Diagram  No.  69  ; 
p.  551 ;  and  Equism,  t.  1028,  p.  598. 

Inexpugn ability,  defined,  c.  1,  t.  69,  p.  41 ; 
in  respect  to  Points  and  Lines,  a.  8,  c.  32,  t. 
136,  p.  86;  a.  31,  do.,  p.  95. 

Inexpugnability  of  Prime  Elements,  illus- 
trated as  between  Masculism  and  Femin- 
ism, c.  18,  t.  136,  p.  80 ;  between  Material- 
ism and  Idealism,  c.  32,  III,  do.,  p.  83 ; 
as  held  by  Heraclitas,  a.  31,  t.  204,  p.  161 ; 
Definition  and  Formula,  t.  226,  p.  162; 
Unison  of  Unism  and  Duism,  t.  252,  p.  191 ; 
applied  to  Unism  and  Duism,  a.  4,  t.  267, 
p.  199 ;  a.  27,  t.  267,  p.  216 ;  c.  6,  t.  453,  p. 
327  ;  t.  460,  p.  332 ;  t.  510,  p,  365 ;  solves  abe- 
ginner's  Objection,  t.  522,  p.  379  ;  of  Unism 
and  Duism,  t.  524,  p.  380 ;  of  Intelligence 
and  Affection,  t.  526,  p.  381 ;  t.  528,  p.  382; 
of  Motion  and  Station,  t.  560,  p.  397  ;  t. 
890,  p.  536 ;  a.  5,  t.  998,  p.  584. 

Infallibility,  of  the  new  Dispensation  of 
Truth,  a.  49,  t.  204,  p.  171 ;  claimed  for  the 
.  Principles  of  Universology,  but  not  for  the 
author  in  their  exposition,  1. 1124,  p.  640. 

Infancy,  of  Thought,  how  to  end,  t.  201,  p. 
140 :  of  Man,  not  competent  to  solve  the 
Mystery  of  Being,  t.  1111,  p.  632. 

Infant  a-Feminoidal,  (Mother-and-Child), 
Evolution,  a.  17,  c.  32,  t.  136,  p.  91 ;  a.  21, 
do. 

Infantism,  corresponds  repetitively  with 
Feminism,  c.  22,  24, 1. 136,  p.  81 ;  a.  20,  do., 
p.  91. 

Infantoid,  a.  30,  t.  136,  p.  95. 

Inferior  Orders,  of  Animals  and  Men,  to 
be  destroyed  by  the  Great  Crisis,  c.  5,  t. 
434,  p.  308. 

Inferiors  ;  see  Descendants. 

Infernology  (The  Hells),  related  to  Sensa- 
tionalism, Table  30,  t.  419,  p.  293. 

Infidel,  the  most  intelligent,  must  have 
been  a  Christian,  c.  1,  t.  84,  p.  47. 

Infinite,  The,   Clef  of,  t.  239,   p.  185 ;    de- 


692 


DIGESTED  INDEX  OF  THE 


fined,  do. ;  The,  Criticism  on,  by  Mill,  a.  8, 
t.  267,  p.  201  ;  an  unmeaning  Abstraction, 
Mill,  a.  9,  10,  do.,  p.  202;  The,  and  The 
Absolute  (Abstract),  discriminated  from 
Infinite  aa  an  Absolute  Being  (Concrete), 
a.  9,  do. ;  Unknowable  and  inconceivable, 
Hamilton,  a.  10,  do. ;  a.  25,  do.,  p.  214 ; 
defined  as  AJl-difierentiated  Unity,  do. ;  a 
useful  and  necessary  term,  a.  80,  do.,  p. 
218  ;  a  branch  of  Ontology,  t.  439,  p.  311 ; 
t.  444,  p.  314;  Analogue  of  Subjective 
Generalogy  ;  Clefs,  t.  448,  p.  316 ;  of  God, 
do. ;  the  Frothinghams  on,  t.  466,  p.  336  ; 
marriage  of  with  The  Finite,  t.  467,  do, ; 
echoes  to  Concretology,  t.  468,  p.  337 ;  Mill 
on  Hamilton,  upon ;  see  Mill,  The  Uncon- 
ditioned. 

Infinite  Eepublio,  The,  of  Organized  Truth 
and  Goodness,  t.  1123,  p.  639. 

"Infinite  Variety  in  Unity,"  Fourier,  t. 
760,  p.  485. 

Infinitely  Great,  The,  t.  818,  p.  511. 

Infinitely  Small,  The,  t.  818,  p.  511 ;  In- 
terior of  the  Pointy  t.  823,  p.  514. 

Infinitesimals,  meaning  of,  1. 1071,  p.  619; 
t.  1078,  1079,  p.  622 ;  t.  1080,  p.  623. 

Infinitology,  Subjective  and  Spiritual 
Branch  of  Ontology,  t.  447,  p.  316;  rela- 
tions and  Clefs  of,  t.  466,  p.  335 ;  Table  32, 
do. 

Influenob,  Government  by,  c.  43,  1. 136,  p. 
88. 

Influx,  Divine,  Spiritual,  a  doctrine  of 
Christianity,  a.  56,  t.  204,  p.  174. 

Inhabitant,  Temple,  Rank,  t.  925,  p.  553. 

Inherence,  Several  Kinds  of;  Primary,  the 
Unity  (Enticoid)  of  Individuals  in  the 
Group,  around  Matteroid  Pivot;  Tem- 
poral Government,  Comte ;  over-soul ;  Ar- 
bitrismal  God,  t.  767,  p.  488  ;  Secondary^ 
Transcendental,  how,  t.  768,  do.;  Ter- 
tiary, Composite,  t.  769,  do. 

Inherence  and  Appearance,  Antithetical 
Eeflexion  and  Polar  Oppositeness  of, 
t.  751-756,  pp.  481-483  i  of  One  and  Many, 
t.  757-769,  pp.  483-488 ,  Radical,  t.  765,  p. 
487. 

Inherent  Necessity,  Hegelian  Universolo- 
gical,  t.  476,  p.  340 ;  a  region  overlooked 
by  Naturalists,  do. ;  generates  Form  and 
creates,  =  Law,  t.  555,  p.  395. 

Inner  Relations,  of  Society,  t.  807,  309,  p. 
222  ;  t.  311,  p.  224. 

Inspiration,  in  Religion,  1. 17,  p.  12 ;  and 
Spiritual  Illumination,  address  Particular 


Faculty  in  Man,  a.  51,  t.  204,  p.  172  ;  re- 
presented by  Chalaza,  t.  1061,  p.  617. 

Instant,  vivid,  Meeting  of  Space  and  Time, 
t.  561,  p.  398;  see  Instantiality. 

Instantiality,  Analogue  of  Being,  t.  665,  p. 
458  ;  Point  of  Uuition  between  Space  and 
Time,  do. 

Instinct  ;  see  Intuition. 

Instinctual  Basis,  Religious ;  see  Religious 
Instinctual  Basis. 

Instinctual  Cosmical  Conception,  t.  355, 
p.  251 ;  Table  21,  t.  358,  p.  255 ;  echoes  to 
Abstract  Concretology,  do.;  distributed, 
do. ;  Table  29,  t.  394,  p.  279. 

Instruments,  of  Measurement,  trivial  Ob- 
jects, t.  695,  p.  464  ;  see  Tools. 

Intangibilities,  of  Mentation,  replaced  by 
External  Tangibilities,  t.  398,  p.  280. 

Integerismus,  of  Number  =  Objective  Hu- 
man Society,  t.  311,  p.  224. 

Integerismology  =  Systematology,  t.  314,  p. 
225. 

Integers,  Analogues  of  Oris,  Things,  Objects, 
t.  673,  p.  459  ;  Table  42,  t.  683,  p.  461 ; 
in  Number,  Objective  and  External;  Frac- 
tions, Subjective,  Interior,  t.  841,  p.  519; 
Objectivity  of,  t.  874,  p.  530. 

Integral,  larger  term  than  univariant,  c.  2, 
1. 15,  p.  11;. 

Integral  Calculus  ;  see  Calculus. 

Integral  Series  of  Numeration,  t.  216,  p. 
154. 

Integralism,  Introduction,  p.  viii ;  what  it 
does,  t.  14,  p.  10  ;  see  Table  1,  1. 15,  p.  11 
(margin) ;  the  greatest  of  systems,  t.  45,  p. 
29 ;  answers  to  Whole  Human  Body,  t.  47, 
p.  30 ;  Social,  and  Pantarchism,  stated,  t. 
66,  p.  34;  the  Reconciliation  of  all  Oppo- 
sites,  theoretically  and  practically,  do.; 
aflBrras  the  Reason  as  the  Governing  Fa- 
culty, c.  2,  t.  58,  p.  35 ;  General  Method  of, 
and  of  Universology,  c.  32-IV,  1. 136,  p.  83  ; 
its  statement  of  the  Two  Orders  of  Evolu- 
tion, Experiential  and  Transcendental,  and 
the  Grand  Reconciliative  Harmony  be- 
tween them,  a.  28,  c.  32,  t.  136,  p.  94; 
Table  12,  t.  211,  p.  151;  in  respect  to 
Morals,  a.  35,  t.  204,  p.  164;  origin  of  term, 
t.  316,  p.  226 ;  and  Universology,  how 
based  and  of  what  they  are  basis,  t.  485,  p. 
847  ;  Conjugal  Harmony ;  Ends  of  Egg,  t. 
991,  p.  578  ;  Doctrine  of,  a.  6,  t.  999,  p.  583 ; 
Harmony  of  Faith  and  Skepticism,  a.  13,  t. 
998,  999,  p.  587  ;  more  extensive  than  Uni- 

'  versology,    do. ;    office    of  to    supply  the 


BASIC   OUTLINE  OF  UNIVEESOLOGT. 


693 


ground  of  the  Ultimate  Conciliation  of  Con- 
traries, as  Universal  Type  of  Harmony,  t. 
1111,  p.  632 ;  Ulterior  applications  of,  t. 
1113,  p.  633 ;  will  replace  Partialism,  t. 
1123,  p.  638. 

Integralist  View  of  mentation,  t.  397,  p.  280. 

Integkalitt,  Table  12,  t.  211,  p.  151 ;  tri- 
unismal,  t.  316,  p.  226. 

Integration,  Combination,  Union,  c.  2,  t. 
15,  p.  11 ;  Spencer,  1. 197,  p.  136;  loosely 
used,  t.  208,  p.  149  ;  for  Synthesis,  t.  210, 
p.  150  ;  Wholeness  Aspect,  t.  389,  p.  275; 
Scientific,  of  Ideas,  t.  622,  p.  438 ;  final,  of 
Temporalities  and  Spiritualities,  Pantarchal, 
t.  769,  p.  488;  the  Grand,  of  Ideas,  t.  1114, 
p.  634. 

Integrism,  =  Integration  as  Primitive  State, 
t.  210,  p.  150;  Principle  of  Unity,  do.; 
Table  12,  t.  211,  p.  151. 

Intellect,  from  Pietistic  and  Intuitional 
Standing-Point,  inferior,  c.  37,  t.  136,  p.  85  ; 
a  confounding  of  Analogies,  do. ;  by  Swe- 
denborg,  do. ;  general  error  of  Eeligious 
"World  on  the  Subject,  c.  38,  do.,  p.  86 ; 
Lord,  master,  husband,  do.;  the  Form  of 
the  Mind,  t.  163,  p.  118  ;  characterizes  the 
Transitional  or  New  Order  of  Society,  t. 
302,  p.  219  ;  and  Feeling  characterize  the 
Final  Order,  do. ;  Masculoid,  do. ;  will  dis- 
cover the  worth  of  Intuition,  t.  501,  p.  356  ; 
Pure,  is  the  Abstractism  of  Mind,  o.  2,  t. 
575,  p.  408. 

"  Intellectual  Development  of  Europe," 
Draper,  t.  1107,  p.  630. 

Intellectual  Dispensation  ;  see  Dispensa- 
tion ;  arises  from  Unity  of  the  Sciences,  c. 
35,  do.,  p.  84 ;  no  age  entirely  without  The 
Intellectual  Element,  c.  36,  t.  136,  p.  85; 
prominent  at  certain  epochs,  especially  at 
the  dawn  of  the  Intellectual  Dispensation, 
do. ;  true  Masculoid,  from  Centre  of  Log- 
ical Necessity,  c.  39,  do.,  p.  86 ;  does  not 
destroy  previous  Feminoid  Dispensation, 
do. ;  developes  it,  do. ;  perpetual  govern- 
ing Head,  c.  40,  do. ;  has  its  own  minor  de- 
velopment of  mere  Faith,  c.  41,  do.,  p.  87. 
Intellectual  Gymnastic,  t.  644,  p.  452. 
Intellectual  Truth,  addressed  to  the  Uni- 
versal Faculty,  t.  1117,  p.  635. 
Intellectual  Unity,  fixed  Centre  of;    see 

Unity. 
Intellectualists,    have    violently  revolted 
against,  or  liave  submitted  to,  the  false  es- 
timate of  Eeligious  World,  c.  38, 1. 136,  p. 
86. 


Intelligence;  see  Knowing;  Analogue  of 
the  Head,  Diagram  No.  2  (Typical  Ta- 
bleau), t.  41,  p.  24 ;  t.  42,  p.  26 ;  Analogue 
of  Light,  t.  94,  p.  57  ;  t.  105,  p.  61 ;  c.  2-6, 
do.,  p.  62  ;  characterizes  the  New  or  Tran- 
sitional Order  of  Human  Afltairs,  t.  302,  p. 
219 ;  and  Feeling  characterize  the  Final 
Order,  do. ;  Masculoid,  do. ;  and  Affection, 
Inexpugnability  of,  t.  526,  p.  381. 

Interior,  of  Earth,  =  Night,  t.  872,  p. 
529. 

Interiors  =  Mind,  Soul,  t.  86,  p.  49  ;  Spirit- 
ual Analogue  of  Infinitesimal  Fractions,  t. 
1071,  p.  620;  1. 1078,  p.  622. 

Interior  Sense,  of  Words  or  Language ; 
*'of  the  Word,"  Swedenborg,  t.  582,  p. 
412  ;  t.  583,  p.  413. 

Interismoloqy  (Purgatory),  related  to  Eclec- 
ticism, Table  30,  t.  419,  p.  293. 

Interlocked  Form,  True  Logical,  t.  577,  578, 
p.  409 ;  Diagram  No.  23  (Concentric  Circles), 
t.  578,  do. 

Interlocking,  of  Metaphysics  and  Science, 
sundered  Hemispheres,  t.  499,  p.  356. 

Internal  Senses,  and  External,  c.  25,  t.  603, 
p.  368. 

Interstices  of  Space,  t.  819,  p.  512. 

Intricated  Form,  t.  576,  p.  408 ;  t.  577,  p. 
409. 

Intuition,  and  Intellection,  reconciliation  of. 
Introduction,  p.  xxix ;  in  Eeligion,  t.  17, 
p.  12  ;  for  proof  of  existence  of  God,  t.  20, 
p.  14;  basis  of  religion,  t.  21,  do. ;  =  Fun- 
damental Beliefs,  t.  21,  p.  15;  and  In- 
stincts are  The  Common  Consciousness; 
do. ;  profound,  prophetic,  but  vague,  1. 105, 
pp.  61,  62 ;  and  Inspiration,  apart  from  In- 
tellectual or  Analytical  Knowledge,  Femin- 
oid, Infantoid,  repeat  Feeling,  and  Piet- 
istic Keligion,  c.  22,  t.  136,  p.  81 ;  in  Med- 
icine, t.  319,  p.  227 ;  Mathematical,  t.  320, 
do. ;  of  Pure  Forms  ;  t.  321,  do. ;  aided  by 
the  Hair ;  Woman  excels  in,  c.  4,  t.  453,  p. 
325 ;  cognizes  Primary  Natural  Appear- 
ance, is  in  a  kind  of  Unity  with  Transcen- 
dental Science ;  how,  t.  766,  p.  487 ;  sup- 
plements Science,  a.  1,  c.  1,  t.  1119,  p. 
636. 

Intuitions,  of  the  Race,  will  be  apprehended 
by  the  Intellect,  t.  501,  p.  356. 

Inversion,  Double,  of  Orders,  t.  751,  p.  481 ; 
Polar ;  see  Terminal  Conversion  into  Op- 
posites. 

Investigation,  two  Orders  of,  a.  17,  c.  32,  t. 
136,  p.  91. 


634 


DIGESTED  INDEX  TO  THE 


Involution,  and  Evolution,  Terminal  Con-  Islamism,  contrasted  with  Catholicism,  t.  129, 

version  of,   into  Opposites,  c.  1,  1. 187,  p.  p.  73  ;  Monotheism  of,  c.  1,  t.  353,  p.  249. 

131.  Italics,  Capitals,  etc.,  use   of  justified,  c.  2, 

Involution  of  Analogies  ;  t.  895,  p.  537.  t.  3,  p.  2. 


James  (Henry),  classed,  a.  53,  t.  204,  p.  173 ; 
expounding  Swedenborg;  human  Con- 
sciousness merely  phenomenal,  t.  365,  p. 
260;  t.  1098,  p.  627;  "Substance  and 
Shadow,"  characterized,  1. 1106,  p.  630,  t. 
1108,  do. 

Jaws,  Half-Jaws,  Limbs  of  Head,  4  in  num- 
ber, t.  462,  p.  334 ;  1. 1043,  p.  608. 

Jews,  restoration  of,  to  Holy  Land,  as  held 
by  them,  in  one  sense  a  triumph,  in  an- 
other an  extinction  of  their  nationality,  t. 
76,  p.  43 ;  Monotheism  of,  t.  128,  p.  72 ; 
1. 129,  p.  73 ;  "  the  chosen  People  of  God," 
c.  3,  t.  353,  p.  250. 

Jerusalem,  destruction  of,  end  of  a  dispen- 
sation, c.  4,  t.  430,  p.  800 ;  see  New  Jeru- 
salem. 


John,  platonizing  influence  of  on  Christian- 
ity, a.  56,  t.  204,  p.  174 ;  his  Vision  of  Four 
and  Twenty  Elders,  Throne,  etc.,  t.  455,  p. 
327;  vision  of  celestial  city ;  Numbers,  t. 
1028,  p.  599. 

Joinings,  instances  and  kinds  of,  c.  40,  t. 
503,  p.  376. 

Joint  and  Sevebal  Head,  of  Numerismua, 
t.  700,  p.  465. 

Jointings,  Little,  =  Seriation,  t.  807,  p.  506. 

Judaism,  its  Monotheism,  1. 129,  p.  73. 

Judgment,  the  Day  of,  will  have  come,  t, 
1123,  p.  639  ;  the,  will  have  been  executed, 
do. ;  see  "  Final  Judgment." 

Jupiteb,  and  Mnemosyne,  Introduction,  p. 
xxxi. 

Justice  =  Uprightness^  of  Form,  t.  521,  p.  379. 


K. 


Kalunkee,  Incarnation,  Hindoo,  Eli  Noyes, 
c.  7,  t.  430,  p.  302. 

Kant  (Emanuel),  his  claim  to  have  repeated 
the  discovery  of  Copernicus,  Introduction, 
p.  xiii  ;  his  division  of  Mind,  Feeling^ 
Knowing^  Conation,  t.  25,  p.  16  ;  derived 
from  Aristotle,  t.  91,  p.  55 ;  his  categories, 
character  of,  1. 107,  108,  Table  8,  do.,  p.  64 ; 
quasi-Scientoid,  t.  110,  p.  65;  compared 
himself  to  Copernicus,  do. ;  made  Philos- 
ophy still  more  Subjective,  do. ;  his  mean- 
ing of  "Quality"  explained,  t.  Ill,  do. ; 
introduced  into  Philosophy  the  terms  Sub- 
ject and  Object,  or  Me  and  Not-Me,  1. 112, 
p.  66 ;  his  philosophy  represented  by,  1 ;  0, 
t.  115,  p.  68 ;  his  theory  of  Perception, 
Mill,  a.  1,  c.  32,  1. 136,  p.  83 ;  brings  Spec- 
ulative Philosophy  to  its  nearest  approxi- 
mation to  Science,  his  One,  Many,  ALU  t. 
217,  p.  155 ;  a  Constructive  Idealist,  Mas- 
son,  a.  5,  t.  366,  p.  265  ;  on  Quality,  t.  714, 
p.  469 ;  had  no  Canon  of  Criticism,  t.  717, 
p.  470 ;  not  fruitful,  do. 


Kantean  Distribution,  osteological  illustra- 
tions of,  c.  7,  8,  t.  503,  p.  360. 

Kantean  Philosophy,  midway  between  Sen- 
sationalism and  Idealism,  a.  10,  c.  32,  1. 136, 
p.  89. 

Kantean  Universal  Principles,  t.  455,  p. 
327. 

Kavenaugh,  Abstract  Nouns  =  Adjectives, 
t.  549,  p.  391 ;  Fourth  Degree  of  Com- 
parison, do.,  t.  553,  p.  394. 

Kepleb,  Introduction,  p.  xiii. 

Kepler's  Laws,  t.  205,  p.  147  ;  t.  310,  p. 
224 ;  Bationale  of,  t.  1034,  p.  603. 

Key,  in  which  one  talks  or  writes,  as  im- 
portant as  in  Music,  a.  16,  o.  32,  1. 136, 
p.  91. 

Keyboard  ;  see  Octave. 

Key-Note,  or  Tonic,  of  a  System,  t.  51,  p. 
32. 

Kimball  (W.  H.),  System  of  Universal  Phil- 
osophy, c.  2,  t.  736,  p.  475  ;  has  no  mathe- 
matical Canon  of  Criticism,  c.  3,  do. 

Kingdom,  of  Christ  on  Earth,  new  and  per- 


BASIC   OUTLINE  OF  UNIVEESOLOGT. 


695 


manent,  expected  in  the  Cliurcb,  c.  1,  t. 
75,  p.  43. 

Kingdoms,  in  Classification,  t.  490,  p.  350 ; 
answer  to  Eegnology,  t.  492,  do. ;  Tliree, 
see  Tiiree  Kingdoms. 

KiTTo,  on  Number  Seven,  c.  3,  t.  903,  p.  542. 

Knife,  dissection  —  Teeth,  analogue  of  In- 
tellect, Masculoid,  c.  2,  t.  136,  p.  76  ;  c.  19, 
do.,  p.  80;  Cut-up  by  =  Anatomy;  Radi- 
cal Analysis,  t.  484,  p.  345. 

Knife-Blade,  Oneness  of  in  Form,  dualizing 
in  Function,  t.  719,  p.  471 ;  t.  725,  p.  472. 

Know,  to,  special  Sense  of  as  related  to  the 
Intellect  and  its  perfect  demonstrations, 
Introduction,  p.  xii. 

Knowing,  branch  of  mind,  in  philosophy,  t. 
25,  p.  16  ;  relations  of,  reversed,  t,  28,  p. 
17 ;  modified,  t.  29,  p.  18  ;  carried  up  as 
Head,  do. ;  the  Head  of  Man  symbol  of. 
Diagram  No.  2,  t.  41,  p.  24;  t.  42,  p.  25; 
is  it  based  on  Feeling  or  vice  versa  ?  Bain, 


c.  29, 1. 136,  p.  82;  Analogue  of  Youth,  c.  30, 
32,  do. ;  other  Analogues  of,  c.  32-iI,  do., 
p.  83 ;  these  viewed  as  first,  do. ;  and 
Feeling,  co-ordinate  and  inseparable,  o. 
32-111,  do.,  do. ;  Substance  and  Forux  of, 
a.  11,  c.  32,  t.  136,  p.  89 ;  and  Being,  par- 
allelism of,  a.  22,  do.,  p.  92;  the  Form- 
Element,  t.  143,  p.  102 ;  and  Feehng,  Ana- 
logues of  Form  and  Substance,  do. ;  and 
Table  10,  t.  144,  p.  104;  Form  of  the 
Mind,  t.  163,  p.  118  ;  Kenning,  dlscHmi- 
nation,  =  Lines  and  Form^  t.  399,  p.  281 ; 
and  Feeling,  inseparable,  Ferrier,  t.  410,  p. 
287 ;  t.  418,  p.  292.     • 

Knowledge,  to  replace  Opinion  and  Belief, 
t.  1104,  p.  629. 

Koinologicism,  the  Principle  of  that  in  which 
all  Intelligences  agree,  a.  33,  t.  204,  p.  161 ; 
rule  of  Moral  Right,  a.  34,  do. ;  p.  162 ; 
place  of  in  Universological  Morals,  a.  35, 
do.^  p.  163 ;  a.  38,  do.,  p.  166. 


L. 


L,  E,  t.  571,  p.  404;  Diagram  No.  21,  do.,  p. 
405. 

Labor,  and  play,  alluded  to,  a.  8,  t.  42,  p. 
25. 

Laboratory,  Sciento-Literary  of  The  Uni- 
versity, a.  19,  t.  152,  p.  124. 

Lacroix,  on  Wronski's  Universal  Mathema- 
tical Formula,  c.  1,  t.  489,  p.  350. 

Lagrange,  on  Wronski's  "  Universal  Mathe- 
matical Formula,"  c.  1,  t.  489,  p.  350. 

Lamarck,  t.  1110,  p.  631. 

Landscape  Gardening,  illustration  from,  t. 
510,  p.  367.     . 

Language,  deficiency  of  for  presentation  of 
Universology,  Introduction,  p.  ix ;  its  own 
Structure  the  key  to  the  Universe,  Intro- 
duction, p.  xxxiii;  the  New  [Jniversal,  will 
compel  the  understanding.  Introduction,  p. 
xxxiv ;  must  be  One,  in  the  nature  of  things 
for  the  race,  like  Music ;  discovered.  In- 
troduction, p.  xxxvii ;  place  of,  in  Science, 
do. ;  New,  Scientific,  c.  14,  t.  43,  p.  28 ;  a 
Mirror  of  the  Universe ;  a  Type  of  do. ;  an 
echoing  Universe ;  Analogues  in,  of  the 
parts  of  the  Universe,  c.  1-6,  t.  144,  pp. 
104,  106;  the  New  Universal  Scientific, 
works  in  preparation  in  respect  to,  a.  19,  t. 
152,  p.  124 ;  and  Languages,  origin  of,  do. ; 
Vander  Weyde,  t.  335,  p.  238 ;  cited  for  in- 


stances of  Abstract  and  Concrete,  t.  487,  p. 
848 ;  remarkable  function  of  in  connection 
with  Universology,  c.  1,  t.  494,  p.  354;  a 
Type  of  the  Universe,  Note,  t.  807,  p.  506  ; 
Phrenological  Organ  of,  t.  943,  p.  560; 
see  Alwato ;  Speech. 

Lap,  a.  9,  t.  136,  p.  88. 

Last  Word,  of  Universology  and  Integralism, 
discrimination  between  Aspects  and  En- 
tities, t.  812,  p.  508. 

Latitude,  and  Longitude,  lines  of  crossing,  t. 
674,  p.  459. 

Law,  Inherent  and  Necessary,  the  Basis  of 
Universology,  Introduction,  pp.  xv,  xvii ; 
Unitary  and  its  branches.  Introduction,  p. 
xxiii ;  of  Mind,  Law  of  Universal  Being,  the 
Universal  Logic,  c.  3,  t.  40,  p.  24  ;  =  Trans- 
cendental Philosophy  or  Metaphysic,  do., 
p.  25  ;  allied  with  Philosophy,  do. ;  as  ex- 
pressed through  the  body  -  Phrenology, 
a  branch  of  Monanthropology,  do. ;  Identity 
of,  in  Matter  and  Mind,  a.  3,  c.  32,  t.  136, 
p.  84;  the  Creator  of  God,  Absolute  Ideal- 
ism, a.  5,  do. ;  Cut-up,  Lme,  Limit,  Out" 
line,  Form,  a.  21 ,  do.,  p.  92 ;  prior  to  Sub- 
stance, a.  23,  do. ;  of  Association  —  Catego- 
ries, do. ;  Grand  Serial,  of  Distribution, 
must  be  one,  t.  137,  p.  98 ;  developed,  is 
Universology,  do. ;  Unitary,  an  instrument 


edd 


DIGESTED    INDEX    TO    THE 


placed  in  tlie  hands  of  all,  1. 190,  p.  133 ;  is 
derived  from,  and  determined  by  a  Prin- 
ciple, Hickok,  a.  4,  t.  198,  p.  137 ;  First,  of 
Universal  Being,  Unism,  stated,  and  de- 
fined, t.203,  (1),  p.  143  ;  Second  do.,  do.,  t. 
203,  (2),  p.  144 ;  Third  do.,  do.,  t.  203  (3), 
p.  145 ;  Serial  Law  and  Unitary  Law,  t. 
206  p.  147 ;  restated,  do.,  p.  148 ;  Spirit 
of,  from  the  Intellect,  t.  302,  p.  219 ; 
Grand  Domain  of,  t.  475,  p.  340;  In- 
herent Necessity  =  Line,  t.  555,  p.  395 ; 
Fixedness  of,  t.  560,  p.  398 ;  of  Phenomena, 
Underlying  and  Inherent,  t.  765,  p.  487  ; 
Correlate  of  Idea,  a.  4,  t.  999,  p.  583 ;  in 
the  High  Transcendental  Sense  different 
from  "  a  Law  of  Nature,"  c.  4, 1. 1053,  p. 
614;  of  Mental  Evolution;  see  Mental 
Evolution. 

*'  Law  of  the  Sebies,"  The  Fundamental, 
t.  489,  p.  349;  Fourier,  c.  7,  t.  503,  p. 
360. 

Laws,  of  the  Secondary  Order,  Comte,  1. 114, 
p.  68 ;  and  Ideas  discriminated,  Hickok, 
a.  6,  and  Note,  t.  198,  pp.  139 ;  Threk 
Primitive,  Ukism,  Duism,  Trikism,  how 
derived,  fortnaUy  stated,  t.  203-206,  pp. 
143-148 ;  restated,  t.  206,  p.  148  ;  Immu- 
tability of,  Comte,  t.  450,  p.  318 ;  Special  or 
Particular,  do. ;  of  Being,  fundamental, 
aspects  of,  t.  476,  do. ;  Discovery  of,  impor- 
tance of,  t.  495,  p.  354;  and  Principles, 
Analogue  of,  t.  588,  p.  417,  Intrinsic  differ- 
ence between,  c.  1,  t.  589,  p.  418  ;  Dia- 
gram No.  26,  do.,  usually  confounded; 
Straight  Base  Line,  t.  589,  do,,  (Lay) ;  the 
Fundamental,  Unism,  Duism,  Trinism,  t. 
590,  do. ;  Lines,  Standards,  etc.,  t.  890,  p. 
536  ;  in  Science,  from  Principles,  1. 1013, 
p.  591 ;  and  Principles,  discriminated, 
do. 

Lays  ;  see  Laws. 

Leaders,  Monarchs,  etc.,  Social  Pivots,  t. 
304,  p.  220. 

Learned  Ants,  illustration  by,  Introduction, 
p.  vi. 

Learning,  all  True,  Alphabet  of,  what,  t.  485, 
p.  847. 

Leaves;  see  Pages. 

Left-Side,  Jleart,  Affection,  c.  2,  t.  448,  p. 
317;  c.  3,  do.,  p.  318;  c.  5,  do.,  p.  319; 
and  Right ;  see  Right  and  Left;  and  Right, 
of  Body,  t.  636,  p.  446  ;  see  Heart. 

Leibnitz,  a  constructive  Idealist,  Masson,  a. 
5,  t.  366,  p.  265. 

Leigh,  (Dr.  Edwin),  Punctismal  Statistics,  t. 


605,  p.  427  ;  Diagram  No.  35,  do.,  p.  428; 
characterized  and  commended,  t.  606,  pp. 
428,  429. 

Length,  Breadth,  Thickth,  =  Dimensional- 
ity, t.  948,  p.  562  ;  repeat  Length,  Breadth, 
and  Height  of  Celestial  City,  do. ;  =  Per- 
pendicular, t.  1018,  p.  592 ;  Depth,  t.  1019, 
p.  593 ;  "  The  Length,  tlie  Breadth,  and 
the  Height  thereof,"  t.  1022,  p.  595;  re- 
presents Cosmism,  Solidity,  Substance, 
Nature,  t.  1024,  p.  597. 

Lengthwiseness,  of  Time,  t.  558,  pp.  396, 
897  ;  Ongoing,  Consequences,  t.  585,  p.  414 ; 
of  Line,  Analogue  of  Order  and  Movement^ 
t.  616,  p.  434  ;  see  Force ;  of  the  Line, 
Direction,  t.  1088,  p.  624. 

Letters,  of  Alphabet,  M,  N,  Ng;  Meanings 
of,  {Alwatosoli),  t.  567,  p.  401 ;  t.  570,  p. 
404 ;  Diagram  No.  20,  do. ;  L,  R,  t.  571, 
do. ;  Diagram  No.  21,  do.,  p.  405. 

Letter  Types,  and  Punctuation,  Diagram 
No.  69,  t.  923,  p.  551. 

Level,  t.  95,  p.  58  ;  Base  Line,  t.  560,  p.  897 ; 
Analogic,  t.  585,  p.  414. 

Levels,  and  Standards,  of  Cosmos  ;  see  Sta- 
biliology. 

Level  Structure,  of  the  Animal ;  Perpen- 
dicular do.  of  Tree,  t.  631,  p.  445. 

Lever,  Yard- Arms,  t.  611,  p.  432. 

Levities,  Supernatation  of,  c.  4,  t.  575,  p. 
409. 

Lewes,  (G.  H.),  condemns  Philosophy  as 
usaless  and  impossible,  a.  3,  t.  267,  p.  197  ; 
Three  Counter-statements,  a.  4,  do.;  Two 
Grand  Orders  of  Philosophy  stated  by,  a.  3, 
t.  998,  999,  p.  582 ,  and  Comte,  their  verdict 
against  Metaphysics  not  final,  t.  1096,  p. 
626  ;    has  made  its  impression,  t.  1097,  do. 

Libraries,  trouble  in  numbering  Alcoves  in, 
etc.,  c.  2,  t.  652,. p.  454. 

LiEBiG,  Prof.,  t.  62,  p.  39. 

Life,  Indefinite  Prolongation  of.  Introduc- 
tion, p.  xxxvii;  the  religious,  "daily  walk 
and  conversation,"  t.  23,  p.  15;  Normal^ 
Death  abnormal,  t.  415,  p.  290;  c.  1-4,  t. 
434,  pp.  307,  308  ;  see  Practical  Life. 

Light,  illustration  from,  Introduction,  p.  xvi ; 
=  Day,  =  Life,  related  to  Spiritual  Things, 
c.  7,  t.  9,  p.  8,  to  brow  and  eye,  fonn,  cl)est 
and  space,  c.  8,  do. ;  associated  with  the 
Reflection  of  Water  and  with  Wind,  t.  94, 
p.  57  ;  with  Eye  and  Brow,  do.,  and  t.  95, 
p.  58 ;  one  with  Heat  in  the  Sun,  t.  96,  do. ; 
intimately  related  to  Heat,  and  they  with 
Head  and  Heart,  1. 103,  p.  61 ;  Head,  type 


BASIC   OUTLINE  OF  UNIVERSOLOGY. 


697 


of  Knowledge  or  Intelligence,  t.  104,  105, 
p.  61 ;  Swedenborg,  c.  2-6,  t.  105,  p.  62 ; 
Analogues  of,  (Mirrors,  etc.),  a.  9,  c.  32,  t. 
136,  p.  88. 

Light  Lines,  Symbolism  of,  t.  575,  Diagram 
No.  22,  do.,  p.  407 ;  t.  575,  p.  408. 

LioHT  Sounds,  or  Tones,  Surds,  Tenues,  c.  2, 
3,  t.  575,  p.  408. 

Light  Things,  Number  Analogues  of,  t.  693, 
p.  463. 

Likeness,  and  DijQFercnce,  Introduction,  p. 
xiv. 

Lilliputians,  in  Gulliver,  great  philosophers, 
t.  991,  p.  577. 

Limbs,  Analogues  of,  members  of  Society,  t. 
48,  p.  31;  a.  9,  c.  32,  t.l36,  p.  88;  of  Body, 
=  Mathematics,  t.  452,  p.  320 ;  and  Trunk, 
Calculus,  do. ;  between  Trunk  and  Extre- 
mities, =  Geometry,  do. ;  are  Diamitrids  ; 
4  =  Kantean  Distribution,  t.  457,  p.  329 ; 
of  Human  Body,  of  Society,  t.  760,  p.  484 ; 
of  body,  symbolize  Divergent  Individual- 
ity, Freedom,  Independence,  t.  760,  p.  485 ; 
of  Vegetables,  t.  888,  p.  535 ;  of  the  Head, 
the  Jaws,  t.  1043,  p.  608. 

Limitation,  Kant's  Category  of,  t.  Ill,  p.  65 ; 
all  Being  equal  to,  do.,  p.  66  ;  two  mean- 
ings of,  1.  Pure  Abstract ;  2.  A  Limit-like 
Mikton,  t.  252,  p.  190  ;  and  Form  discri- 
minated, c.  1,  t.  256,  p.  192 ;  between  the 
Something  and  the  Nothing,  t.  715,  p.  469 ; 
Diagram  No.  46,  t.  716,  p.  470 ;  Origin  of 
Numerical  Series,  t.  718,  719,  p.  471 ;  Tran- 
sition from  Quality  to  Quantity,  t.  735,  p. 
474  ;  Vegetable,  t.  888,  p.  535 ;  or  Linea- 
tion,  subdivided,  t,  920,  p.  550;  Diagram 
No.  69,  t.  923,  p.  551. 

Limited,  The,  Compound  of  the  Limiting  and 
The  Unlimited,  a.  19,  t.  204,  p.  153. 

Limiting,  The,  or  The  Limit,  and  The  Un- 
limited compose  The  Limited,  a.  19,  t.  204, 
p.  153  ;  =  Peras,  =  Duism,  a.  20,  do. ;  a. 
€1,  22,  do.,  p.  154 ;  t.  250,  p.  189. 

Limit(8),  joining  and  separation  of,  in  con- 
struction of  Form,  a.  18,  c.  32,  t.  136, 
p.  91 ;  Gut-up,  Line,  Law,  Outline,  Form, 
a.  21,  p.  92;  Limiting,  and  Peras ;  Table 
1,  c.  1,  t.  226,  p.  163  ;  upon  the  Possibility 
of  Knowing,  Knowledge  of,  a  great  ad- 
dition to  Knowledge,  a.  4,  t.  267,  p.  198 ; 
between  Thet  and  Antithet,  t.  383,  p.  273  ; 
on  the  Sounding  Breath  =  Consonant,  t. 
483,  p.  345 ;  between  Something  and  Noth- 
ing, etc.,  generates  Number,  t.  502,  p.  356  ; 
or  Boundary,  of  Space,  t.  551,  p.  S98 ;  Base- 

52 


Line,  type  of  Definition,  t.  580,  p.  410  ;  of 
the  Finite  Universe,  t.  823,  p.  513 ;  Cleft 
and  Protrudent ;  see  Sexual  Contest ;  see 
Line. 
Line,  Straight,  symbol  of  Right ;  Crooked,  of 
Wrong,  in  Chinese  Philosophy,  c.  1,  t.  90, 
p.  54 ;  The,  representative  of  Form,  a.  8,  c. 
32,  1. 136,  p.  86  ;  resolves  into  Points,  do. ; 
Analogue  of  Thought  or  Reason ,  of  TliougM- 
Line,  Line,  Duad,  a.  37,  t.  204,  p.  165 ;  of 
Intervention,  how  regarded  by  the  Soph- 
ists and  Experientialists,  a.  38,  do.,  p.  166 ; 
how  dependent  on  Point,  do. ;  and  Point, 
Analogues  of  the  two  Kinds  of  Truth,  do. ; 
Analogue  of  Thought,  generates  Point 
Analogue  of  Sensation,  a.  44,  do.,  p.  168 ; 
every  Actual,  has  a  Spiritual  or  Ghost-Line, 
Analogue  of  Spirit,  a.  47,  do.,  p.  170;  Level 
and  Straight,  Analogues  of  Truth  and  Eight, 
do. ;  Ghost-Lines  from.  Spirit  of  Truth, 
do. ;  regenerative,  do. ;  as  Blade  inserted, 
c.  2,  t.  448,  p.  318 ;  t.  468,  p.  337 ;  Geomet- 
rical, never  really  made;  eflfort  towards 
yet  necessary,  t.  484,  p.  345 ;  Draftsman's 
Lines,  do. ;  see  Straight  Line ;  Type  of 
Extension,  t.  539,  p.  386;  Table  36,  do.; 
of  Measure,  t.  540,  do. ;  Tables  37, 88,  t.  543, 
545,  pp.  388,  389  ;  Least  Element  of.  Minim 
of  Straightness,  t.  546,  p.  390 ;  Analogue 
of  Consonant  Sound  (Limit),  t.  549,  p.  391 ; 
see  Contradiction ;  of  Law  and  Inherent 
Necessity,  t.  555,  p.  395 ;  Pathway,  character 
of  changes  to  Permanency,  t.  560,  p.  397 ; 
and  Point,  the  Elementismus  of  Form,  t.  587, 
p.  417;  Given  Straight  =  First  Power,  t. 
588,  do. ;  First  Office  of,  etc.,  t.  591,  p.  419 ; 
to  unite,  to  divide,  to  relate  hinge-wise,  do. ; 
Form,  Geometrical  (and  Point-Form,  arith- 
metical), t.  600,  p.  424  to  t.  611,  p.  432,  and 
Diagrams  included ;  interposed  between 
Points,  t.  603,  p.  425 ;  involves  Points,  t. 
603,  p.  426  ;  a  Series  of  Points,  t.  639,  p.  448 ; 
e.  1,  do. ;  see  Sexual  Contest ;  Analysis  of 
Static  and  Motic,  t.  732-736,  pp.  473-475  ; 
Track,  Time,  Succession,  Series,  t.  869,  p. 
528;  in  constitution  of  Number  Two; 
Straight:  why,  t.  877,  p.  530;  Morphio 
Analogue  of  Duism,  do.,  t.  879,  p.  531 ; 
Straight,  Measurers,  t.  890,  p.  536 ;  all  kinds 
of  in  all  Domains,  do. ;  the  Simple  Straight 
=  Cardinality,  Diagram  No.  63,  t.  896,  p. 
539  ;  First  Power  of  Scientism,  t.  915,  p. 
548,  Diagrams  Nos.  67,  68,  69,  pp.  548, 549, 
651 ;  t.  916,  p.  549  ;  Type  of  Lineation  or 
Delineation;   of  Form,  phrenologically,  t. 


DIGESTED  INDEX  OF  THE 


9S4,  p.  558 ;  t,  942,  p.  660  ;  Point,  Surftice, 
Solid,  1. 1027,  p.  598  ;    of  Beauty ;    see  Ho- 
garthian  Line ;  Point. 
Linea-Basio  Form,  vegetoid,  t.  607,  pp.  429, 

430 ;  Diagrams  Nos.  36,  37,  p.  430. 
Likea-Ptjnctatb  Fobm,  animoid,  t.  607,  p. 

430  ;  Diagram  No.  36,  do. 
LiNEATioN,  is  to  Thought  what  Punctation  is 
to  Seumtio7i,  t.  401,  p.  282 ;  see  Delineation  ; 
Limitation. 
LiNEisM,  one  of  the  Elements  of  Form,  c.  5, 

t.  503,  p.  358. 
LiNiisMus,  of  Elementismus  of  Language,  t. 
604,  p.  426  ;  Diagram  No.  68,  t.  917,  p.  549  ; 
of  Form,  distributed,  t.  927-929,  pp.  554- 
656;    Straightuess,    Curves  of  Single  and 
Double  Curvature,  etc.,  do. 
Lines,  Gut-up,  Limit,  Law,  Outline,  Form,  a. 
21,  c.  32,  t.  136,  p.  92 ;    of  Form,  represent 
Fonn  ;    Thought-Lines,  Ideas,  Perception, 
t.  399,   p.  281 ;    are  they  always   derived 
from  Points  ?  do. ;    Least  Element  of,  do. 
of  Thought,   t.  401,  p.  282  ;    Comparatoid, 
Interventional,  t.  403,  do. ;    of  Writing  or 
Print,  Diagram  No.  69,  t.  923,  p.  551^ 
Literature,  Planetary  Order  of,  a.  19, 1. 152, 

p.  124. 
"  Little  Children,  unless  ye  hecome  as," 

etc.,  t.  201,  p.  140. 
Little-Endians  ;  see  Big-Endians. 
]^iTTLE   Jointings,   Articulations,    t.  807,  p. 

506. 
LiTTBE,  M. ;  see  Spencer's  Criticism  of  Comte. 
Locke,  possibly  a  Constructive  Idealist,  Mas- 
son,  a.  5,  t.  366,  p.  264. 
Looabithms,  Analogy  of,  t.  624,  p.  439  ;  Aeri- 
form Consistency,  t.  681,  p.  461 ;  Table  42, 
t.  683,  do. 
Logic,  formal,  "  School,"  or  Syllogistic  =  Ca- 
talogic,  c.  7,  t.  15,  p.  11 ;  of  Mathematics, 
c.  9, 1. 15,  p.  13;  c.  10,  do. ;  assigned  by 
Spencer  to  Abstractology,  c.  11,  do.;  of 
Hegel,  place  of,  c.  1,  t.  93,  p.  55;  aifected 
by  the  doctrine  of  the  Absolute ;  see 
Axioms ;  a.  6,  t.  267,  p.  200  ;  and  Analogic, 
the  Bases  of  Mathematics,  t.  273,  do. ;  Clef 
of,  t.  277,  p.  202 ;  contradicts  Reality ;  Re- 
conciliation, a.  12,  t.  267,  p.  203  ;  Table  15 
(Fundamental  Exposition),  t.  278,  p.  204 ; 
Clefs  of,  t.  281,  p.  206  ;  of  Hegel,  =  Science, 
Table  24,  t.  373,  p.  268 ;  Positive,  Comte,  t. 
445,  p.  315  ;  Scholastic,  not  the  same  as,  do.; 
Hegelian,  do. ;  as  a  branch  of  Language,  c. 
1,  t.  494,  p.  354;  Syllogistic,  symbolized  by 
Nest  of  Rings,   t.  578,  p.  410 ;    do.  by  the 


Single  Radius, t.  579, do.;  Elementismus  and 
Elaborismus  of,  t.  580,  do. ;  co-sequential,  t. 
585,  pp.  414,  415 ;  divided,  t.  593,  p.  419  ; 
Echo  of  to  Analogic ;  Varieties  of  Recon- 
dite or  Non-Explicated,  t.  594,  p.  420;  Ln- 
plied.  Explicated,  Pure  applied.  Diagram 
No.  27,  t.  594,  p.  421 ;  (Cata-),  illustrated. 
Three  Drifts  of  Direction,  t.  618,  p.  436 ;  t. 
632,  p.  444;  of  the  Mind's  own  Operations, 
t.  793,  p.  498 ;  see  Necessary  Law  of 
Thought;  see  Metaphysics  of  Mathema- 
tics and  Universal  Logic. 

Logical  Form,  t.  576,  p.  408  ;  t.  577-583,  pp. 
409^13. 

Logical  Order,  defined,  t.  6,  p.  4 ;  instinc- 
tively adopted  by  Metaphysicians ;  and 
Natural,  reversed,  t.  28,  p.  17 ;  basis  of, 
second  step  of  trigrade  Scale,  t.  34,  p.  20 ; 
compare  Subjective  Method  of  Comte,  t. 
36,  do.;  a.  1,  p.  21 ;  and  Spiritual  Order 
coincide,  why,  a.  7,  c.  32,  t.  136,  p.  85; 
from  Morphic  to  Substancive  Conceptions, 
a.  17,  c.  32,  1. 136,  p.  91 ;  a.  21,  do.,  p.  92; 
t.  34,  p.  95;  t.  139,  p.  100;  from  Line 
to  Point ;  from  Two  to  One ;  from  Truth 
of  Thought  to  Perception  of  Sensation, 
a.  38,  t.  204,  p.  166;  from  Natural  Or- 
der, Terminal  Conversion  into,  exceed- 
ingly important,  a.  39,  do. ;  of  Men- 
tation, from  Sensation  to  Thought,  a.  42, 
do.,  p.  168 ;  same  ground  traversed  as  in 
Natural  Order,  but  inversely,  do. ;  large- 
ly illustrated,  a.  44,  do.,  p.  169  ;  of  Time 
and  Space,  t.  561,  p.  398 ;  Table  40,  t.  562, 
do. ;  of  Esse  and  Existere,  t.  563,  p.  399  ; 
place  of  in  Scale,  t.  619,  p.  436 ;  Form-Ana- 
logue of,  t.  622,  p.  438. 

Logical  and  Natural  Orders,  Notation  of, 
t.  298,  p.  217  ;  change  of,  t.  304,  p.  220  ; 
0-1 ;  1  =  0,  t.  373,  p.  267 ;  illustrated  by 
Planet  and  Space :  Zero  and  Number,  Dia- 
gram No  44,  t.  653,  p.  455  ;  t.  654,  do. ;  t. 
655,  p.  456 ;  t.  658,  p.  457  ;  upon  Radii, 
t.  659,  do. ;  of  Evolution,  t.  924,  p.  553  ;  sec 
Natural  and  Logical  Orders;  Big-  and 
Little-Endians,  t.  991,  p.  677 ;  Lewes,  a.  3, 
t.  998,  999,  p.  582 ;  both  essential,  a.  5,  do. ; 
finally  restated  and  compared,  t.  1110,  p. 
631;  both  essential  to  competencvof  Tlieory, 
and  to  be  reconciled,  t.  1111,  p.  632;  the 
Normal  Type  of  Doctrinal  Adjustnient,  t. 
1113,  p.  633 ;  their  Analogy  witli  Ma^cu- 
lism  and  Feminism,  c.l,  2,  1. 1119,  pp.  636, 
837. 
LoGicisM,   defined,   derives  all  things  from 


BASIC   OUTLINE  OF  UNIVEESOLOGT. 


699 


Inherent  Necessity  and  Law ;  contrasted 
with  Arbitrism,  a.  6,  c.  32,  t.  1S6,  p.  85 ;  a. 
52,  t.  204,  p.  173 ;  Evenness,  Equity,  t.  306, 
p.  221 ;  in  Mechanics  and  Government, 
contrasted  with  Arbitrism  and  Appetism, 
t.  352,  p.  248 ;  and  Arbitrism,  question  of 
precedence  of,  t.  378,  p.  270  ;  Keconciliation 
of,  Pantarchally,  c.  7,  t.  448,  p.  321 ;  Ends 
of  the  Egg,  t.  991,  p.  678  ;  Preponderance 
of  over  Arbitrism,  t.  1117,  p.  635  ;  and  Ar- 
bitrism blend  and  harmonize,  c.  2, 1. 1119, 
p.  637;  a.  1,  c.  1,  do.,  p.  636. 

LoaioiSMAL  Mentation,  Logical  Order,  Mas- 
culoid,  from  Thought  to  Sensation,  (2  +  1), 
a.  42,  t.  204,  p.  168  •,  Scientifically  para- 
mount, do. 

LoGicisMAL  Regime,  c.  1,  1. 1119,  p.  636. 

LoGioisMOLOGY,  in  Theology,  defined  and 
characterized,  t.  349-351,  pp.  246-248;  and 
Arbitrismology,  compared  and  contrasted^ 
t.  351,  p.  248  ;  Table  19,  t.  352,  p.  249. 

LoGicisMUS  (Cata-),  t.  619,  p.  437. 

Loqos-Peinoiple,  =  Type-Form-Prlnciple,  a. 
5,  c.  32,  t.  136,  p.  85 ;  generates  Being,  t. 
747,  748,  p.  480;  the  God-Conception  of 
Pure  Kationalism,  t.  768,  p.  488. 

Long  Fobm,  =  Science,  1. 1027,  p.  598. 

"  Long-Haired  EefoemebSj"  (Men),  c.  4,  t. 
453,  p.  325. 

Longheadedness,  t.  633,  p.  444. 

Longitude,  and  Latitude,  Lines  of  crossing, 

.    t.  674,  p.  459. 

Long  Measure  ;  Unit  of  Line,  Final  Purpose 
of  Mathematics,  t.  1032,  p.  602. 

LooMis,  (Silas  L.  Prof.),  propounds  Second 
Form  of  Matter  =  Etheria,  t.  63,  p.  39. 

Lord  God,  The,  in  Heaven,  Swedenborg,  t. 
361,  p.  258  ;  t.  362,  p.  259  ;  reaction  of,  on 
Heaven,  Earth,  and  Hell,  t.  423,  p.  295 ; 
The,  t.  425,  p.  298  ;  t.  433,  p.  306 ;  The, 
and  the  Church  ;  Masculoid  and  Feminoid, 
t.  803,  p.  502. 

Lots,  Casting  of,  Eandom  Numbers,  t  564, 
p.  399. 


Love,  ''a  real  Substance,"  Swedenborg,  t. 
61,  p.  38 ;  Swedeuborg's  meaning  oi,  t. 
105,  p.  61 ;  Analogue  of  Heat,  do. ;  is  Spir- 
itual Heat,  do. ;  and  Wisdom,  =  Spiritual 
Heat  and  Light,  Basis  of  Swedeuborg's 
Philosophy,  do.;  compared  with  "Passions" 
of  Fourier,  c.  1, 1. 105,  p.  62  ;  Swedeuborg's 
views  on,  c.  2-6, do.;  Swedenborg  on,  c.  37, t. 
136,  p.  85;  Swedenborg's  =  Feeling  of  Kant ; 
is  confounded  with  The  Will  only  as  Ex- 
tremes meet,  t.  139,  p.  100  ;  Sympathy  be- 
tween the  One  and  the  Three  of  the  Tri- 
grade  Scale,  c.  1,  do. ;  Analogue  of  Matter, 
1. 142,  p.  102 ;  the  Substance  of  Mind,  t. 
143,  do. ;  and  Wisdom,  Swedenborg,  Table 
1,  c.  1,  t.  226,  p.  163  ;  and  Hate,  Empe- 
docles,  do. ;  and  Wisdom,  Unism  and  Du- 
ism  of  Mind,  c.  2,  t.  226,  p.  164  ;  not  ade- 
quate as  Universals,  do. ;  Marriage,  and 
Divorce;  Swedenborg's  Conjugiality,  t. 
325,  p.  230 ;  and  Will,  blended  by  Swed- 
enborg, t.  899,  p.  540;  of  tlie  NeighbouT', 
taught  by  Smallpox  and  Cholera,  t.  981,  p. 
674 ;  of  Men  for  each  other,  from  diifcrence 
of  Creed,  t.  1113,  p.  633 ;  see  Affection, 
Sentiment,  Feeling. 

Lower  Hale,  of  the  Body  =  Descendants, 
Posterity,  Inferiors,  t.  980,  p.  573 ;  Social 
Paraplegia,  t.  983,  p.  574. 

Lower  Story,  of  the  Temple  of  the  Sciences, 
distributed  by  Spencer,  t.  270,  p.  196  ;  = 
Pelvis,  t.  285,  p.  209. 

Loyalty  to  the  Dominant  of  the  Domain, 
illustrated  in  Domain  of  Number,  c.  4,  t. 
231,  p.  181 ;  in  Philosophy  and  Science,  t. 
439,  p.  312 ;  t.  522,  523,  pp.  379,  380  ;  t.  766, 
p.  487  ;  t.  804,  p.  503  ;  t.  813,  p.  509  ;  Illus- 
tration from  Material  and  Form,  t.  814, 
do. ;  c.  2,  t.  903,  p.  542. 

Lui:rGS,  t.  98,  p.  59;  Pneumatismus  of  the 
Body,  c.  3,  t.  543,  p.  324 ;  see  Heart  and 
Lunars. 

Lycubgus,  Schiller,  c.  1,  t.  994,  p.  579. 


M. 


M,  N,  No,  t.  570,  p.  404 ;  Diagram  No.  20, 
do.;  t.  571,  do. 

Macro-Physiology,  definition  and  deriva- 
tion of,  c.  1,  t.  5,  p.  4  ;  a  division  of  Biol- 
ogy, c.  3,  t.  5,  p.  5 ;  Subdivided  into  An- 
thropo-Corporology  and  Anthropo-Mentol- 
ogy,  do. 


Magnitude,  and  Minitude,  t.  833,  p.  237; 

Absolute,  t.  818,  p.  511. 
Mahometanism,  its  Monotheism,  t.  128,   p. 

72. 
Main  Elevation,   of  Edifice  or  Temple,  t. 

1022,  p.  594. 
Make-up  ;  see  Delineation  and  Organization. 


700 


DIGESTED  II^DEX  OF  THE 


Male,  and  Female,  Brains,  (Hemispheres), 
c.  1,  t.  435,  p.  309 ;  characters,  in  Mathe- 
matical Formulaa,  t.  525,  p.  381 ;  Equal  in 
The  Absolute,  do. ;  Peinoiple,  reappears 
in  Female — as  Foetus,  t,  705,  p.  466  ;  and 
Female  Antithesis,  andContact.t.  712-738, 
pp.  468-477  ;  Figures,  1. 1026,  p.  598  ;  Mind, 
the,  worships,  as  Behig  is  presented,  in  the 
Natural  Order ;  the  Female  as  in  the  Log- 
ical, c.  1,  t.  1119,  p.  636 ;  Principle,  see 
Masculism,  Female. 

Malebeanche,  a  Constructive  Idealist,  Mas- 
son,  a.  5,  t.  366,  p.  264. 

Mamm^,  =  Balconies  of  Edifice,  c.  2,  t.  453,  p. 
322. 

Man,  as  contrasted  -with  The  "World,  t.  2,  p. 
2 ;  Science  of  =  Anthropology,  t.  5,  p.  3  ; 
Diagram  No.  1,  do.;  see  Anthropology; 
Kelative  Order  of  to  World,  t.  6,  p.  4 ; 
Grand  Sciences  of,  c.  4-6,  t.  9,  p.  7 ;  as  con- 
trasted with  Woman,  t.  32,  p.  19 ;  with  Man, 
do.,  Subjective  Method,  t.  36,  p.  20;  a. 
1,  t.  36,  p.  21 ;  Diagram  No.  2,  t  41,  p.  24 ; 
Grand  and  Divine,  =  Heaven,  t.  82,  p.  45  ; 
etymologicully,  a  thinker^  reflector,  or  mea- 
surer, related  to  the  Moon,  and  Mind, 
Mean,  Meaning,  c.  1,  2,  t.  96,  p.  58  ;  and 
World,  as  Head  and  Trunk,  t.  100,  p.  59 ; 
c.  1,  do.,  p.  60 ;  why  has  heretofore  op- 
pressed Woman,  c.  25,  26,  t.  136,  p.  81 ;  a 
form  of  Wisdom,  Woman  of  Love,  Sweden- 
borg,  C.37,  do.,  p.  85;  his  relations  to  woman,  - 
c.  43,  do.,  p.  88  ;  Head  of  the  World,  a.  9,  c. 
32,  do.,  p.  88  ;  primarily  influxed  and  im- 
pregnated by  woman,  a.  11,  c.  32,  t.  136,  p. 
89  ;  the  measure  of,  a.  54,  t.  204,  p.  173 ; 
himself  a  measure,  —  Truth,  Thought, 
Mind,  a.  55,  do. ;  third  Elevation  of  Temple, 
t.  285,  p.  209 ;  t.  286,  p.  211 ;  central,  like  a 
God  in  the  Heavens,  t.  287,  p.  211 ;  =  Head, 
do. ;  more  than  a  Spirit,  c.  1,  t.  434,  p.  307 ; 
represented  by  the  Head  in  the  Body,  t.  446, 
p.  315 ;  t.  448,  p.  316  ;  to  God  as  World  to 
Universe,  do. ;  as  God,  Woman  as  World, 
do. ;  t.  451,  p.  318 ;  not  wholly  male,  c.  7, 
t.  453,  p.  328 ;  Intellectual  Supremacy  of 
over  Woman  ;  Objections ;  Counterbalance 
in  favor  of  Woman,  c.  8,  t.  453,  p.  329 ; 
superior  to  Woman  in  Pure  Intellect,  c. 
4-10,  t.  453,  pp.  325-331 ;  intellectually  dis- 
covering, penetrative,  probing,  experimen- 
tal, crucial  and  severe,  c.  5,  t.  453,  p.  827  ; 
analogue  of  Science  and  of  Mankind,  as 
antithetical  to  the  World  ;  physiologically 
the  Satellite  of  Woman,  do. ;   a  form  of 


Wisdom,  Swedenborg,  c.  23,  t.  503,  p.  366 ; 
is  impregnated  by  Woman,  do.,  p.  367  ;  a 
Composity  of  all  the  Three  Kingdoms,  t. 
630,  p.  442  ;  in  a  Sense  a  mere  Ideal  Pointj 
t.  639,  p.  449  ;  each  one  a  Universe,  do. ; 
in  a  Sense,  gives  birth  to  Woman,  t.  747,  p. 
480 ;  t.  751,  p.  481  ;  and  Woman,  Positive 
and  Negative  Eolations  of,  t.  802-805,  pp. 
500-504;  Masculine,  World  Feminine,  t. 
803,  p.  502  ;  The  Grand,  t.  887,  p.  535 ;  In- 
dividual and  Collective,  Exact  Analogy  be- 
tween, in  respect  to  Health,  Disease,  and 
Cure,  t.  984,  p.  575;  t.  985,  do.;  and 
Woman,  Relative  Figure  of  (Egg-Form),  t. 

.  987,  p.  576  ;  Diagram  No.  74,  t.  990,  p.  577 ; 
Sciences  of,  Leiber's  Distribution,  c.  1,  t. 
998,  p.  581 ;  and  External  World,  respec- 
tive study  of;  Two  Grand  Orders,  Lewes, 
a.  4,  t.  998,  999,  p.  582  ;  (the  Measure  of  the 
World,  do.) ;  of  Equal  Validity,  the  Univer- 
sological  Doctrine,  a.  5,  do. ;  (not  the  Ani- 
mal), repeats  Form,  1. 1065,  p.  618  ;  Male, 
repeats  Form,  do.  ;  Female  Substance,  do. ; 
and  World,  union  of  in  Universe,  t.  1068, 
do. ;  Man  standing  or  treading  upon  Earth 
or  World ;  Husband  and  Husbandman, 
do.;  the  Eace  repeats  Man  Male,  c.  1, 
1. 1119,  p.  636  ;  repeats  God,  do. ;  is  the 
Image  or  Eidolon  ;  is  Head,  do. ;  restate- 
ment of  Order,  do. ;  see  Male ;  Hominal 
Kingdom;  Woman. 

Manifesting  Depaetment,  of  Being,  Foem, 
t.  496,  p.  355. 

Mankind,  Man  the  Analogue  of,  c.  5,  t.  453, 
p.  327. 

Mansions,  House  of  Many,  c.  2,  t.  453,  p. 
323  ;  t.  1015,  p.  592. 

Many,  The,  {Ta  BoUa),  a.  27,  28,  t.  204,  pp. 
158,  159  ;  Idea  Analyzed,  t.  758,  p.  483. 

Map  of  the  World,  of  the  Sciences,  alluded 
to,  t.  279,  p.  205  ;  Distribution  of,  t.  280, 
do. ;  but  one  degree  in  Trigrade  Altitude, 
t.  285,  p.  209. 

Mapes,  Prof.,  Progressed  Simples,  t.  318,  p. 
227. 

Maeia  Theeesa,  of  Austria,  c.l,  t.  803,  p. 
503. 

Maeeiaqe,  Elective  AfHnity,  t.  812,  p.  224; 
Ontological,  of  the  Finite  with  the  Infinite, 
Frothinghams,  t.  467,  p.  336;  or  of  The  In- 
finite and  The  Absolute,  Hamilton,  t.  467, 
p.  337  ;  Ecstaticism,  The  Ineffable,  etc.,  t. 
463,  do. ;  the  Grand  Cosmical,  of  Being,  t. 
803,  p.  502  ;  of  Man  and  World,  t.  987, 
988,  p.  576  ;  and  Nuptial  Harmony  of  Two 


BASIC   OUTLIiS"E  OF  UIJs^IVEKSOLOGY. 


701 


and  Practical  Life,  c.  2,  t.  1119,  p. 
637. 

Mabried  Men  Am>  "Womejt,  t.  312,  p. 
224. 

Masculkste,  and  Feminine,  equal  Eight  and 
Left,  t.  974,  p.  572 ;  t.  978,  979,  p.  573 ; 
Social  Hemiplegia,  t.  982,  p.  574. 

Masoulixe  Prin-ciples,  Scientism,  Coition  of 
with  Religia-Philcsophism,  c.  2,  t.  448,  p. 
318 ;  progeny  of,  c.  4,  do. ;  Type  of  Exist- 
ence, t.  729,  p.  473  ;  c.  1,  t.  730,  do. 

Masoulism,  and  Feminism,  from  Copulation 
of  all  True  Organic  Development,  t.  136,  p. 
75;  see  Feminism,  Masculismus,  Feminis- 
mu3 ;  effect  of  on  Yolk  as  the  organizing 
influence,  c.  2,  t.  136,  p.  76 ;  cuts  up,  seg- 
mentizes, acts  as  a  knife,  or  as  Mind,  the 
Intellect,  or  the  Eye  in  discriminating. 
Analogue  of  the  Mind,  do. ;  regular  dividing 
by  halves,  quarters,  etc.,  c.  3,  do. ;  divides 
in  function ;  is  One  in  essence,  Tendential 
and  Eepetitive  Correspondence  of,  c.  5, 
do. ;  p.  77  ;  Sects  in  Christendom  from  this 
principle,  c.  7,  do. ;  Eationalism,  c.  9,  do. ; 
■while  yet  tending  to  Ultimate  Unity  and  a 
Scientific  Basis  of  Faith,  do. ;  Subdomin- 
ance  of,  in  Yolk,  the  Feminine  Domain,  c. 
10,  do. ;  attempted  independence  of,  of  Fe- 
male aid,  c.  18,  p.  80 ;  corresponds  repe- 
titively with  Senectism  or  Old  Age,  and 
its  Wisdom,  c.  24,  t.  13G,  p.  81 ;  does 
homage  to  Feminism,  c.  27,  do.,  p.  82; 
numerous  Analogues  of,  c.  33,  do.,  p.  84 ; 
itself  Analogue  of  a  given  World-period, 
do. ;  Subdivided,  c.  42,  do.,  t.  87  ;  and  Fem- 
inism, interchange  of,  t.  329,  p.  235 ;  differ- 
ence and  contest  of,  t.  712-739,  pp.  468- 
477  ;  both  found  in  matter,  t.  804,  p.  503 ; 
the  Logical  and  Natural  Orders  of,  1. 1119, 
p.  636  ;  c.  1,  2,  p.  637. 

Masculismus,  of  Universal  Being,  t.  803,  p. 
502 ;  t.  804,  p.  503  ;  and  Feminismus,  Ends 
of  the  Egg,  t.  991,  p.  578. 

Masculoid,  =  Scientoid  ;  see  Male  Principle, 
Mentation,  Logicismal,  do. ;  Eationalism  so, 
t.  13(5,  p.  75  ;  c.  9,  do.,  p.  77  ;  =  Old  or 
Senior,  c.  24, 25,  27,  do.,  p.  81 ;  side  of  Fem- 
inoid  Dispensation,  c.  36,  do.,  p.  85 ;  rela- 
tively so,  c.  37,  do. ;  Men  and  Women,  c. 
42,  do.,  p.  87  ;  Mind  so,  a.  11,  c.  32,  do.,  p. 
89 ;  whole  spacic  Distribution  so,  a.  22,  do., 
p.  92;  Analogy,  c.  23,  t.  503,  p.  367;  Hem- 
ispheres of  Being,  Mind,  Form,  Science, 
t.  739,  741,  p.  477  ;  Table  43,  t.  741,  p.  478 ; 
t.  744,  do. ;    Table  44,  do.,  p.  479 ;    set  of 


Principles   produce  the  Feminoid,  t.  747, 
748,  p.  480. 

Masonry;  see  Freemasonry. 

Masses,  The  Social,  t.  312,  p.  224;  for  The 
People,  Aggregations  as  of  Points,  Dots, 
Things  Units,  t.  842,  p.  519. 

Massolooy,  t.  318,  p.  227. 

Massoi^  (David),  "  Eecent  British  Philos- 
ophy," Psychological  Difference,  etc.,  a.  12, 
c.  32,  t.  136,  p.  89  ;  his  contribution  to  The 
Grand  Keconciliation,  a.  15,  do. ;  his  re- 
view of  Mill's  review  of  Hamilton,  a.  22,  do., 
p.  92 ;  states  the  case  between  Experien- 
tialism  and  Transcendentalism,  a.  25,  26,  do., 
p.  93 ;  his  epitomized  account  of  Cosmical 
Conceptions,  from  Hamilton,  t.  366,  p.  261 ; 
a.  1-7,  do.,  pp.  261-265;  Nihilism  and  Pan- 
theism, t.  368,  p.  262  ;  t.  369,  p.  263 ;  his 
account  of  Hegel,  t.  370-372,  pp.  363-367 ; 
t.  381,  p.  272. 

Mastery,  Complete,  of  Human  Intellect  over 
all  Domains  of  Knowledge,  t.  907,  p.  543. 

Mastication  ;  see  Eating,  a.  21,  c.  32,  1. 136, 
p.  92. 

Materia,  First  or  Gross  Form  of  Matter,  t. 
60,  p.  37 ;  Prof.  Joseph  Henry  and  Prof. 
Silas  L.  Loomis,  t.  62,  p.  39  ;  t.  63,  do. 

Material,  and  Spiritual,  of  Comte,  in  a  spe- 
cial sense,  a.  3,  t.  36,  p.  21 ;  Variety  = 
Spiritual  Unity,  t.  759,  p.  484 ;  Unity  = 
Spiritual  Variety,  do. ;  t.  761,  p.  485;  Sub- 
stance, Chemical,  Naturic,  Feminoid,  t. 
802,  p.  501 ;  wrought  in,  an  unimportant 
consideration  in  Universology  ;  gives  place 
to  that  of  Type  or  Model,  t.  8C6,  p.  517. 

Materialists,  charge  of  against  Comte,  a.  3, 
t.  36,  p.  21 ;  tendency  of,  to  Spiritualism,  t. 
66,  p.  40  ;  c.  32,  t.  136,  p.  82  ;  Analogue  of 
Muscle,  Flesh,  Bulk  of  Body,  Brav/n,  Fuu- 
damentism,  a.  9,  c.  32,  t.  139,  p.  88  ;  a.  3,  t. 
854,  p.  252  ;  t.  339,  p.  257  ;  repeats  Miner- 
alogy, Table  23,  t.  360,  p.  258 ;  or  Material- 
istic Eealism,  defined,  Masson,  a.  2,  t.  366, 
p.  261 ;  Table  29,  t.  394,  p.  279  ;  heretofore 
predominant,  now  changed,  t.  421,  p.  294; 
see  Eealism. 

Mateeiali8t(8),  tending  to  cou-snction  of 
Spiritual  Constitution  of  Matter,  t.  62,  p. 
38  ;  tend  to  become  Spiritualists,  t.  64,  p. 
39;  J.  S.  Mill,  on  Hamilton,  do.,  p.  40; 
and  Idealists,  Conflict  between,  c.  31,  t.lS6, 
p.  82 ;  see  Experifentialists. 

Materiismus,  and  Mentismus,  t.  804,  p.  503. 

Materiology.  all n fieri  to,  c.  3,  t.  5,  p.  5. 

Mathematical    Form,    t.    576,   p.  408;    t. 


702 


DIGESTED  INDEX  TO  THE 


597-Gll,  pp.  422,  423.  Diagrams  Nos.  29- 
40,  pp.  423-432 ;  Inolixation,  t.  597,  p.  422  ; 
Ariihnietical,  Geometrical,  Aualytical,  t. 
600,  p.  424  ;  Diagrams  Kos.  32-40. 

Matiiematioax  Formula,  "  Universal," 
Wronski,  c.  1,  t.  489,  p.  349. 

Mathematical  Foundations,  disturbed,  t. 
487,  p.  349. 

Mathematical  Notation,  rendered  efficient 
by  Zero,  c.  1,  t.  652,  p.  454. 

Mathematical  Powees,  mentioned,  t.  277, 
p.  202 ;  Bee  Powers. 

Mathematical  Spibit,  the,  tends  to  Thb 
Gkand  Keconoiliation,  a.  15,  c.  82, 1. 136, 
p.  91. 

Mathematics,  branch  of  exact  Science,  c.  9, 
t.  15,  p.  13  ;  =  applied  Pantologic,  c.  10, 
do. ;  assigned  by  Spencer  to  Abstractology, 
c.  11,  do. ;  are  they  absurd  and  useless,  a. 
28,  c.  32,  t.  136,  p.  94  ;  would  be  so  to  put 
them  in  the  place  of,  or  to  exclude  them 
from.  Natural  Historj',  do. ;  the,  the  Form 
of  Being,  1. 143,  p.  102 ;  =  Featuring,  Form, 
c.  7,  do.,  p.  103  ;  Matter,  Spirit ;  Fourier's 
Trio,  1. 138,  p.  99 ;  1. 170,  p.  120 ;  1. 171- 
175,  pp.  123-127  ;  a  Neutral,  and  hence  an 
Impartial  Domain,  t.  176,  p.  127  ;  contain 
and  conceal  the  Solution  of  the  Philosoph- 
ical and  Practical  DiflBculty,  do. ;  Furnish 
all  Principles  by  virtue  of  their  greater  Sim- 
plicity and  Generality,  t.  200,  p.  138  ;  Dis- 
tribution of,  by  Prof.  Davies,  t.  230,  p.  177 ; 
neither  the  Pure  nor  the  Applied  to  be  dis- 
cussed, but  the  Analogy  of,  do. ;  General 
Distribution,  Table  13,  t.  231,  p.  178; 
Comte's  Distribution  of.  Table  1,  c.  1,  t. 
231,  p.  179  ;  of  Davies,  Comte,  and  Spencer 
compared,  c.  2,  do.,  p.  180 ;  rest  on  Logic, 
t.  273,  p.  200  ;  Clef  of,  t.  277,  p.  202;  see 
Mill ;  Table  15  (Fundamental  Exposition), 
t.  278,  p.  204  ;  t.  281,  p.  206 ;  Analogue  of 
Existential  Dialectic,  t.  387,  p.  274 ;  Table 
25,  do. ;  =  Limbs  of  Body,  t.  452,  p.  320  ; 
Mechanics  of,  t.  624,  p.  440 ;  Culminate  in 
Mechanics,  t.  636,  p.  446  ;  =  Curve,  1. 1002, 
p.  584 ;  repeated,  at  the  High  Extreme,  by 
Music,  1. 1032,  p.  602 ;  total  purpose  of, 
do.;  elements  of,  in  various  senses,  t.  1069, 
p.  619 ;  see  Number ;  Nutaerology  ;  Meta- 
physics of;  Logic  of. 

Mathesis,  Analogue  of  Science,  1. 135,  p.  75. 

Matholoot,  Diagram  No.v  30,   t.  598,  p.  423. 

Matrix,  or  Medium  of  Man,  the  Objective 
Word  is  so,  t.  448,  p.  316. 

Mattes,  and  Mind,  the  Abstract  bases  of  Be- 


ing, c.  3,  t.  5,  p.  5 ;  sciences  of  Materiology 
and  Mentology,  do. ;  echoes  to  Science,  t. 
19,  p.  14 ;  t.  24,  and  Table  2,  t.  24,  p.  16  ; 
echoes  to  World  as  contrasted  with  Man,  t. 
26,  do. ;  relations  of,  Table  3,  t.  27,  p.  17  ; 
Table  4,  t.  28,  and  Table  5,  t.  29,  p.  18  ;  rela- 
tions of,  crossing  and  direct,  with  Philosophy 
and  Science,  t.  30,  do. ;  Table  7  (Typical 
Table),  t.  40,  p.  23  ;  =  Materia,  t.  60,  p. 
37;  distinct  from  Spirit,  the  spiritualist 
theory,  t.  61,  p.  38  ;  First  or  Gross  Form 
ofc  do.,  t.  62,  p.  39  ;  Second  or  Fine  Form 
of,  t.  62,  63,  do. ;  external  and  gross,  t.  86, 
p.  49 ;  etymology  of,  a.  1,  t.  86,  p.  50  ;  re- 
peats Nature,  t.  93,  p.  55;  Analogue  of 
Nature,  t.  135,  p.  74 ;  Feminoid,  c.  2,  t.  136, 
p.  76  ;  primarily  impregnates  Mind,  a.  11, 
c.  32,  t.  136,  p.  89  ;  =  Substance  of  Being, 
1. 140,  p.  101 ;  Analogue  of  Feeling  or  Line, 
t.  142,  p.  102 ;  the  Substance  or  Material  of 
Being,  t.  143,  p.  102 ;  Analogy  of  Subdi- 
visions of,  with  those  of  Matter,  Table  9,  t. 
144,  p.  104;  Mathematics,  Spirit,  Fourier's 
Trio,  1. 138,  p.  99  ;  t.  170,  p.  123 ;  1. 171- 
175,  pp.  123-127  ;  and  Space,  Natural  Or- 
der, t.  378,  p.  269  ;  impregnates  Mind,  fem- 
inoidally,  c.  23,  t.  503,  p.  367 ;  and  Spirit, 
Antithesis  of,  t.  763,  p.  486 ;  and  Mind, 
Complex  Position  of,  and  Negative  Relations 
between  ;  Man  and  Woman ;  Monarch  and 
People ;  Lord  and  Church,  t.  803,  p.  502 ; 
echo  throughout  to  each  other ;  Complexity 
8-fold,  t.  805,  p.  504 ;  represented  by  Coarse 
Dot,  t.  837,  p.  518. 

Maukice  (F.  D.),  Rehgions  of  the  World,  etc., 
c.  1, 1. 128,  p.  72. 

Maximism,  Extreme  Outness,  t.  566,  p.  400  ; 
Letter  M,  t.  567,  do. 

Mayeb,  (Dr.),  t.  62,  p.  39  ;  alluded  to,  t.  63, 
p.  39. 

Mb,  and  Not-me,  first  distinguished  by  Kant, 
1. 112,  pp.  66,  67  ;  see  Kant. 

Mean,  between  the  Infinite  of  Magnitude 
and  Minitude ;  Actual  Universe,  t.  819,  p. 
511. 

Meaning,  =  Mind  of  Unit,  etc.,  t.  838,  p.  518. 

Meanings,  of  Words,  Interior,  t.  583,  p.  413. 

Measure,  =  Man,  Mind,  Thought,  Truth, 
a.  55,  t.  204,  p.  173 ;  defined.  Analogue  of, 
t.  540,  p.  386 ;  t.  542,  p.  388 ;  Table  87,  p. 
389 ;  Science,  Quantity,  Form,  t.  685,  p. 
462 ;  of  the  World,  Man,  a.  4,  t.  999,  p. 
583. 

"Measured  Series,"  of  Twelve  (12),  Mean- 
ings of  Words,  t.  583,  p.  413 ;  Fourier,  t. 


BASIC   OUTLINE  OF  UNIVEKSOLOGY. 


703 


707,  p.  467 ;    t.  961,  p.  568  ;    of  Solar  and 
Pivotal  ^' umbers,  t.  1029,  p.  599. 
Measdeiko  Eods,  or  K.eds,  t.  888,  p.  5S5, 

t.  890,  p.  530. 
"  Meoanique    Celeste,"    complication    of 

Forces,  t.  622,  y.  489. 
Mechanioax  Pbiis^giples,  the,  All  reduced  to 

one,  namely,  IncliiMsm,  t.  238,  p.  185. 
Mechanics,  ambiguous  position  of,  in  the 
Mathematics,  c.  1,  t.  231,  p.  178  ;  Place  of 
in  Scale,  Table  15,  (Fundamental  Exposi- 
tion), t.  278,  p.  204 ;  Analogy  and  Nature 
of,  t.  452,  p.  321 ;  relation  of  to  Movement, 
Order,  Method,  Drift,  t.  621,  p.  433 ;  illus- 
trated in  Form,  Diagram  No.  40,  t.  610,  p. 
432 ;  t.  611,  do. ;  a  branch  of  Mathematic?, 
do.,  p.  433  ;  Clefs,  do. ;  see  Force,  Order, 
Method,  Drift,  Direction,  Lengthwiseness, 
Time,  Careers,  of  Mathematics,  t.  624,  p. 
440 ;  Mechanical  Principles,  all  reducible 
to  the  Wedge  (Tapering  Form),  or  to  mere 
Inclination,  tending  to,  and  symbolizing 
Movement,  t.  636,  p.  446  ;  see  Mechanical 
Principles. 
Mechanism  ;    see  Structure ;  external,  allied 

with  the  Limbs,  a.  3,  t.  42,  p.  252. 
Mechanismus,   total,  complete,   allied  with 
Trunk  and  Limbs,  a.  3,  t.  42,   p.  28  ;    see 
Mechanics. 
Mechanologt,  Careers,  t.  621,  p.  437 ;    see 

Mechanics  and  Force. 
Medial  ;  see  Incipient, 
Median  Line,   Knowing  carried  up  along  it, 
becomes  Head,   t.  29,  p.  18  ;    Diagram  No. 
2,  (Typical  Tableau),   t.  41,   p.  24;    Equa- 
tion, t.  454,   p.  323 ;  Cut-up  at,  =  Kantean 
Distribution,  t.  457,  pp.  328,  332,  333  ;  Pro- 
trudent  or  Cleft  below.  Sex,  t.  720-738,  pp. 
471-477. 
Medicine,  Schools  in,  to  be  expounded  and 

reconciled,  t.  895,  p.  575. 
Medium,  the  Encompassing  Human,  t.  309, 
p.  223  ;    or  Matrix  of  Man,  the  Objective 
World  is  so,  t.  448,  p.  316 ;  Negative,  Space, 
Time,  t.  788,  p.  496. 
Mediumship,  and  Trance,    no    apology  for 

recognizing,  c.  1,  t.  416,  p.  291. 
Members,  of  Society,  analogous  with  the 
Limbs  of  tlie  Body,  t.  48,  p.  31 ;  Individ- 
uals, t.  309,  p.  223 ;  t.  810,  do. ;  Individuality 
of,  t.  759,  p.  484  ;  of  Human  Bodj^  t.  760,  do. 
Membeanes,  types  of  the  curtain  which  veils 

tlie  play,  t.  1062,  p.  617. 
Men,  and  Women,  Kelations  of  in  Society, 
Single  and  Married,  t.  311,  312,  p.  224. 


Menstruation,  relations  of  to  Time,  c.  23,  t, 

503,  p.  3G6. 
Mensural,  Mensual,  Menstrual,  a.  22,  c.  32,  t. 

136,  p.  92. 
Mental  Evolution,   Law  of,  continued  by 
the     German     Metaphysicians    from    the 
Greek,  t.  lo6,  p.  63  ;  1. 109,  p.  64. 
Mental  Progress  ;  see  Progress. 
Mentation,  Evolution  of,  a.  39,  t.  204,  p.  166  ; 
kinds  of;    see  Arbitrismal  and  Logicismal, 
do. ;  a.  22,  c.  32,  t.  136,  p.  92  ;    what,  theo- 
ries of,  t.  397,  p.  280  ;  Intangibilities  of,  re- 
placed by  Matteroid  Tangibihties,  t.  398, 
do. ;  Stages  of,  how  affected  sexually,  c.  23, 
t.  503,  p.  367. 
Mentismus,  and  Materiismus,  t.  804,  p.  503. 
Mentology  ;  see  Psychology. 
Mere  Preponderance,  alluded  to,  c.  4,  t.  5, 
p.  5  ;  illustrated  as  between  Mascuhsm  and 
Feminism,   c.  18,  t.  136,  p.  80 ;    between 
Feeling  and   Knowing;     Substance    and 
Form,  c.  32-III,  do.,  p.  83  ;    of  two  Ele- 
ments in  mental  act  of  Perception,  a.  11,  c. 
82,  do.,  p.  89;  affecting  Logicism  and  Ar- 
bitrism,  a.  42,  t.  204,  p.  168 ;  Definition 
and  Formula,    t.  526,  p.  381;    prevails 
everywhere  in  The  Concrete  only,  not  in 
The  Abstract,  t.  527,  do. ;  t.  528,  p.  382 ;  t. 
603,  p.  426  ;  t.  887,  p.  535 ;  t.  890,  p.  536; 
c.  1,  t.  1119,  p.  636. 
Mesotes,  the  Golden  Mean  of  Aristotle,  a.  20, 

t.  204,  p.  154. 
Mesothet,  between  the  two  Units  of  Two  = 
Thought-Lines,  t.  475,  476,  p.  340  ;  essence 
of  Relation,  Ultimate  Depth  of  Analysis. 
Messiantsm,  of  Wronski,  c.  6,  t.  448,  p.  320. 
Metaphysical,  Discriminations,  to  be  ren- 
dered intelhgible  and  exact  by  the  Anal- 
ogy of  Number,  and  then  of  Form,  t.  228, 
p.  176. 
Metaphysical  Equations,  "  Absurd,"  Some- 
thing Equal  to    Nothing;    One  equal  to 
Two  (1  =  2),  etc.,  t.  486,  pp.  347,  348. 
Metaphysicians,    divide    the    Mind    into: 
1.  Knowing,  2.  Feeling,  and  8.   Conation; 
followed  by  Comte,  in  Sociology,  t.  44,  p. 
27 ;  despised  by  Comte,  t.  46,  p.  80. 
Metaphysics;    see  Metaphysicians,  Philos- 
ophy, Sciento-Philosophy ;    definition  and 
derivation  of,  =  Philosophy,  t.  13,   p.  10; 
of  Mathematics,  c.  9,  t.  15,  p.  13  ;  =  Men- 
tal Science,  1. 18,  do. ;  excluded  by  Comte, 
t.  36,  p.  20;    a.  1,  do.,  p.  21  ;  =  Universal 
Logic,  Transcendental  Philosophy,  etc.,  o. 
3, 1. 140,  p.  24;  Hegel,  c.  1,  t.  93,  p.  55; 


704 


DIGESTED  II^DEX  OF  THE 


Naturismus  of,  do. ;  Natural  Order  of,  do. ; 
developed  into  Abstract  Science,  hitherto 
wanting,  t.  121,  p-70;  Criticism  of  You- 
mans  and  the  Positivists,  a.  34,  c.  32,  1. 136, 
pp.95,  96;  Clef  of;  Ulterior  Distribution, 
t.  305,  p.  221;  and  "Positivism,"  com- 
pared, t.  444,  p.  314 ;  less  specific,  re-fonn- 
ed  from  Science,  t.  500,  p.  356  ;  so  inter- 
preted to  itself,  t.  501,  do.  ;  related  to  the 
Point,  t.  1002,  p.  584;  reviving  in  the 
world,  t.  1096,  p.  626. 

Metaphysics  of  Mathematics,  group  of  ca- 
tegories involved  in  Quantity,  t.  109,  p. 
65  ;  allied  with  exactitudes  of  Science,  do. ; 
basis  of  the  Science  of  the  Sciences,  t.  121, 
p.  70 ;  a.  34,  c.  32,  t.  136,  p.  95  ;  t.  176,  p. 
127. 

Meteorology,  place  of  in  Scale,  Table  15, 
(Fundamental  Exposition),  t.  278,  p.  204 ; 
t.  286,  p.  210 ;  (Atmosphere),  Science  of 
Mid- Air  Region,  t.  339,  p.  241 ;  echoes  to 
Pneumatology,  do. ;  repeats  Constructive 
Idealism,  Table  29,  t.  394,  p.  279 ;  Middle 
branch  of  Classiology,  t.  634,  p.  445 ;  Dia- 
gram No.  43,  do.,  t.  635,  do. 

Method,  Subjective,  Comte,  t.  36,  p.  21 ; 
compared  with  Logical  Order,  do, ;  Objec- 
tive, Comte,  compared  with  the  Natural 
Order,  do. ;  a.  1,  do. ;  Scientific,  New, 
based  on  One,  Tw^o,  Three,  t.  126,  p.  71 ; 
General  of  Universology  and  Integralism, 
c.  32-IV,  t.  136,  p.  83  ;  Anticipator}',  t. 
345,  p.  244 ;  c.  3,  do. ;  see  Objective  Method, 
and  Subjective  Method,  t.  446,  p.  315 ;  and 
Throat,  t.  448,  p.  316  ;  not  same  as  "  First," 
"Second,"  and  "Third"  Philosophies,  t. 
449,  p.  3ir ;  t.  451,  p.  318  ;  relation  of,  to 
Numerical  Series,  t.  618,  p.  486 ;  relation 
of,  to  Force,  t.  621,  p.  437. 

Methodic  Line,  Fore-and-Aft,  Horizontal,  t. 
1088,  p.  624. 

Methodists,  some  men  such  by  organization, 
1. 1112,  p.  632. 

Methods,  or  Orders,  Scientific,  Three,  t.  583, 
p.  413  ;  more  tlian  Three,  do.,  t.  616,  p. 
434 ;  Diagram  No.  41,  do.  ;  Clefs  of,  in 
Science,  1.  The  Logical  or  Catalogical,  2. 
The  Analogical,  8.  The  Pantological,  (En- 
larged View),  t.  619,  p.  437 ;  Clefs  of,  do. ; 
see  Method ;  Force. 

Micro-Physiology,  definition  and  derivation 
of,  c.  1,  t.  5,  p.  4;  a  division  of  Biology,  c. 
8,  t.  5,  p.  5. 

Middle,  of  Universal  Development,  =  Sci- 
ence, 1. 16,  p.  11 ;  see  Beginning ;    Chung. 


Middle  Eegion,  between  Philosophy  and 
Science  =  Sciento-Philosophy ;  interprets 
one  to  the  other,  t.  473,  p.  339  ;  governing 
character  of,  do. ;  relation  of  to  Number 
Two,  do. 

Mid-line,  of  Egg,  t.  775,  p.  492 ;  see  Median 
Line. 

MiKTON,  The,  =  Trinismus  from  Apeiron, 
Unism,  and  Feras,  Duism,  a.  20,  22,  t.  204, 
p.  154;  a.  30,  do.,  p.  160 ;  Table  1,  c.  1,  t. 
226,  p.  163  ;  c.  3,  t.  226,  p.  165  ;  t.  250,  p. 
189. 

Mllk,  great  Ocean  of,  Hindoo,  Analogue  of 
Primitive  Ether  or  Nebula,  a.  17,  c.  32,  t. 
136,  p.  91 ;  in  breasts  of  Mother  Nature,  do. 

Milky  Softness,  a.  21,  c.  32,  t.  136,  p.  92; 
see  Cui'dling. 

Mill  (John  Stuart),  enlarges  Logic,  c.  8,  t. 
15,  p.  12;  despairs  of  Unity  of  Law,  do.; 
"  On  Liberty,"  t.  48,  p.  31 ;  on  Philosophy 
of  Hamilton,  t.  66,  p.  40  ;  on  Matter,  1. 113, 
c.  1,  do.,  p.  67  ;  states  the  opposite  theories 
of  Conception,  a.  1,  c.  32,  t.  186,  p.  83  ;  his 
review  of  Hamilton  reviewed  by  Masson,  a. 
22,  c.  32,  1. 136,  p.  92  ;  his  controversy 
with  Spencer,  a.  29,  do.,  p.  94;  repHes  to 
Spencer's  Criticism  of  Comte,  c.  5,  t.  200, 
p.  143  ;  a.  55,  t.  204,  p.  173 ;  on  Sir  Wm. 
Hamilton,  on  Tlie  Absolute,  and  The  In- 
finite ;  "Unmeaning  Abstractions,"  a.  6-11, 
t.  267,  pp.  200-202;  Commented  on,  a. 
10-32,  do.,  pp.  202-220 ;  his  Tailor,  a.  13, 
do.,  p.  205  ;  ill  respect  to  Mathematics,  a. 
22,  23,  do.,  pp.  210-212;  his  Muscular 
School  of  Thinkers,  do. ;  his  damaging 
criticism  of  Hamilton,  a.  23,  do.,  p.  212 ; 
diflferent  Aspects,  a  basis  for  different  Sci- 
ences, a.  24,  do.,  p.  214;  representative 
man  of  Experientialism,  t.  407,  p.  285;  t. 
465,  p.  335  ;  cited  in  respect  to  the  Froth- 
inghams,  t.  467,  p.  336. 

"  Millerites  ;"  see  Adventists. 

Millennium,  to  be  inaugurated  through  Sci- 
ence, the  rejected  stone,  t.  72,  p.  42 ;  ideas 
of  the,  in  the  church,  1. 178,  p.  128  ;  is  to  be 
destruction  and  replacement  of  dispensa- 
tion, t.  186,  p.  131  ;  ideas  of  Oneida  and 
"Walliugford  Perfectionists  on  the  Subject, 
c.  1,  do.;  Perennivni  suggested  instead, 
objection,  do. ;  not  a  state  of  Normal  Per- 
fection, but  a  Transition,  Hequembourg,  c. 
5,  6,  t.  430,  p.  301 ;  numerical  calculations 
about,  do. ;  harmony  of  Christians,  Infidels, 
and  Heathens  in  respect  to,  c.  7,  8,  t.  430, 
p.  302 


BASIC   OUTLINE  OF   UNIVERSOLOGY. 


705 


MrtTD,  and  Matter,  the  Abstract  bases  of  Be- 
ing, c.  3,  t.  5,  p.  5  ;  Science  of  Mentology, 
do. ;  Subject-Matter  of  Philosophy,  1. 18, 
p.  13;  t.  24,  and  Table  2,  p.  16  ;  Subdi- 
visions of  =  to  do.  of  Keligion,  t.  25,  do. ; 
echoes  to  Man  contrasted  with  World,  t. 
26,  do. ;  relations  of,  Table  3,  t.  27,  p.  17 ; 
Tables  4,  t.  28,  and  5,  t.  29,  p.  18 ;  is  ana- 
logue of  the  Head  and  Median  Line,  t.  29, 
do. ;  and  Matter,  relations  of,  crossing  and 
direct,  with  Philosophy  and  Science,  t.  30, 
do. ;  Table  6,  t.  35,  p.  20  ;  Table  7  (Typical 
Table),  t.  41,  p.  23  ;  Diagram  No.  2  (Typi- 
cal Tableau),  t.  41,  p.  24 ;  correspondence 
of  with  Head,  Heart,  and  Hand,  do. ;  and 
with  Anatomy,  Physiology,  and  Gestur- 
ology,  do.,  and  a.  1-3,  t.  42,  p.  25  ;  Subdi- 
vision of  by  Metaphysicians  into,  1.  Know- 
ing, 2.  Feeling,  3.  Conation,  followed  by 
Corate  in  social  Science,  t.  44,  p.  27  ;  in- 
ternal, fine,  t.  86,  p.  49  ;  how  symbolized, 
do. ;  etymology  of  (Lat.)  mens,  related  to 
men-sura,  a  measure,  Man,  morn,  m^ean, 
meaning,  a.  2,  t.  86,  p.  60  ;  c.  1,  2,  t.  96,  pp. 
68,  59  ;  Masculoid,  c.  2,  t.  136,  p.  76 ;  a.  9, 
do.,  p.  88  ;  primarily  impregnated  by  mat- 
ter, a.  11,  do.,  p.  89 ;  a.  34,  do.,  p.  95 ;  Sub- 
division of,  t.  163,  p.  118  ;  and  Matter, 
strictly  analogous  in  their  Outlay,  t.  143,  p. 
102  ;  Analogy  of  Subdivisions  of,  with  those 
of  the  Universe,  t.  144,  p.  lOS ;  Table  10, 
do.,  p.  104 ;  echo  or  correspondence  be- 
tween, is  Analogy,  do. ;  not  the  Man— Fer- 
rier ;  see  Ego,  t.  358,  p.  254 ;  see  Vital 
Realism ;  Swing  of  from  Nihilism  to  Pan- 
theism, t.  370,  372,  pp.  263-267 ;  Hegel,  = 
Man,  Table  24,  t.  373,  p.  268 ;  the,  entrance 
of  Ideas  into,  =  that  of  Souls  into  Spirit- 
World,  t.  404,  p.  283 ;  sex  of  the,  and  of 
the  whole  Being,  c.  5,  t.  453,  p.  326 ;  im- 
pregnated by  Matter,  feminoidally,  c.  23,  t. 
503,  p.  367  ;  and  Matter,  Complex,  Positive 
and  Negative  Relations  between  ;  Man  and 
Woman  ;  Monarch  and  People ;  Lord  and 
Church,  t.  803,  p.  502 ;  the  true  Masculism, 
t.  804,  p.  504  ;  echo  throughout  to  each 
other  ;  Complexity  8-fold,  t.  805,  p.  504 ; 
represented  by  Fine  Dot,  t.  837,  p.  518 ;  of 
Unit,  t.  838,  do. ;  and  Science,  represented 
by  the  Head,  t.  975,  p.  572 ;  see  Char- 
acter. 

Mineral,  Kingdom,  Naturismus  of  Nature,  t. 
888.  p.  535  ;  analogue  of  Abstract  Substance, 
t.  1065,  p.  618  ;  and  Vegetable  Kingdom, 
union  of,  in  Animal,  1. 1068,  do. 


MufERALiSM,  Puncto-Basic,  Anguloid,  t.  607, 
p.  429 ;  t.  628,  p.  441. 

Mineralogy,  place  of,  in  Scale,  Table  15, 
(Fundamental  Exposition),  t.  287,  p.  204 ; 
enlarged  Sense  of,  t.  338,  p.  240 ;  repeats 
Materialism,  Table  23,  t.  359,  p.  258 ;  Table 
29,  t.  394,  p.  279. 

Minim,  of  Straight- Lme,  Least  Element  of 
Straightness,  t.  546,  p.  390;  of  Straight 
Form,  1. 1007,  p.  587 ;  of  Naturo- Artistic 
Form,  do. ;  Type  of  Lowest  Analysis  of 
Form,  t.  1008,  p.  588 ;  how,  do. ;  starting- 
point  of  Analytical  Generalizations, 
do. ;   t.  1013,  p.  591. 

Minims,  Crotchets,  etc.,  Musical,  1. 1034,  p. 
603. 

MusriMisM,  Extreme  Inness,  t.  566,  p.  401; 
Letter  N,  t.  567,  do. 

MiNiTUDE,  Absolute,  t.  818,  p.  511 ;  see  Mag- 
nitude. 

Minute  Egg-Foint,  c.  1, 1. 1007,  p.  588. 

Mirror,  t.  96,  p.  58 ;  t.  97,  p.  59 ;  c.  2,  t.  96, ' 
do. 

Mnemosyne,  and  Jupiter,  Introduction,  p. 
xxxi. 

Modality,  defined,  Positive  and  Negative,  t. 
118,  p.  69. 

Model  ;  see  Type. 

Modern  Times,   Kelatoid,  c.  5,  t.  443,  p.  319. 

Modes,  different,  of  Typical  Eepresentation, 
t.  548,  p.  391. 

"  Modifiability  of  Phenomena,"  Comte,  a. 
5,  t.  999,  p.  584. 

Modifications,  Ulterior,  of  Analogies  to  be 
made,  c.  1,  t.  435,  p.  309. 

Modulated  Form,  =  Art,  t,  1027,  p.  598. 

Modulating  Line,  around  Egg,  t.  784,  p. 
494 ;  Diagrams  Nos.  51,  52,  pp.  495,  497. 

Modulation,  =  Limitation  (Consonantoid) 
on  Vowel-Sound,  the  otherwise  unlimited 
Sounding  Breath,  t.  483,  p,  345. 

MoDULiSM,  of  Form,  Analogue  of  Art,  t.  516, 
p.  376 ;  t.  521,  p.  378. 

Molars,  c.  7,  t.  503,  p.  360. 

Monad,  Minuteness  of  Being,  a.  19,  t.  267,  p. 
209  ;  Unit,  Atom,  etc.,  t.  759,  p.  484. 

Monads  of  Society,  Individuals,  t.  309,  p. 
223  ;  t.  312,  p.  224;  Leibnitzian,  t.  833,  p. 
516 ;  see  Point. 

Monanthropology,  definition  and  derivation 
of,  t.  5,  p.  3  ;  in  scale  with  Biology  and  So- 
ciology, c.  2,  t.  5,  p.  5 ;  Typical  Tableau, 
(Table  No.  7),  t.  40,  p.  23  ;  Subdivisions 
of,  c.  3,  t.  5,  p.  5  ;  Notation  of,  t.  302,  p. 
218 ;    Buchanan,   t.  944,  p.  560  ;    t.  966,  p. 


706 


DIGESTED  INDEX  TO  THE 


570 ;  translative  Department  of  the  Science 
of  Man,  t.  972,  p.  571;  t.  999,  p.  582;  a.  1, 
do. ;  t.  1082,  p.  623. 

MoNAEOH,  Pivot  of  Society,  t.  762,  p.  485  ; 
and  People,  t.  802-805,  pp.  500-504 

MoNABOHs,  Leaders,  etc.,  Social  Pivots,  t. 
ZOi,  p.  220. 

MoNABCHY,  etymology  of,  a  representative 
Monas,  Note  a.  23,  t.  204,  p.  156 ;  Absolute, 
used  to  illustrate,  t.  350,  p.  247. 

MoNAS,  Pythagoras,  =  Unism,  a.  23,  t.  204, 
p.  155  ;  and  Aorlstos  Duos,  contrasted  with 
Peras  and  Apeiron,  Note,  do. ;  means 
more  than  One,  a.  24,  do.,  p.  156 ;  and 
Duas,  not  numbers,  but  mere  Elements  of 
Number,  do..  Table  1,  c.  1,  t.  226,  p.  163. 

Monism,  in  Philosophy,  c.  1,  2,  t.  756,  p.  483. 

Monkey,  angle  45°,  t.  884,  p.  533. 

MoNOCKEMATiSM,  Siuguloid,  t.  842,  p.  519. 

MoNOCREMATOLOGY,  related  to  Point,  t.  402, 
p.  282 ;  defined,  do. ;  discriminated  from 
Comparology,  t.  403,  do, ;  =  Sensationalism, 
do.,  p.  283 ;  echoes  to  Individuology,  t. 
492,  p.  351. 

Monogamy,  mention  of,  t.  326,  p.  231. 

MoNosPHEROLOGY,  related  to  Point,  t.  402,  p. 
282;  defined,  do.;  discriminated  from 
Comparology,  t.  403,  do. ;  =  Sensational- 
ism, do.,  p.  283  ;  echoes  to  Individuology, 
t.  492,  p.  351 ;  =  the  Echosopliy  heretofore 
extant,  t.  472,  p.  839  ;  centres  upon  Cos- 
mical  Coucretology,  do. ;  echoes  to  Succes- 
sive Musical  Octaves,  c.  1,  t.  473,  do. ;  is 
equal  to  Naturo-Science-and-Metaphysics, 
do. 

Monotheism,  defined,  central  and  governing 
religious  idea,  1. 128,  p.  72 ;  Jewish,  had 
no  Philosophy,  divided  into  two  branches, 
Mahometan  and  Christian,  do. ;  became 
the  Dominant  idea  of  Christendom,  1. 129, 
do. ;  centred  in  Catholicism,  diverges  in 
Protestantism,  do. ;  of  Islamism,  the  grim 
vindicator,  etc.,  t.  131,  p.  73 ;  Christian, 
Unitarian  protest,  etc.,  1. 196,  p.  135 ;  Fe- 
tichism,  Polytheism, — Comte,  subdivls- 
ional,  t.  350,  p.  247  ;  of  Unitarians,  Trini- 
tarians, Jews,  and  Mahometans,  c.  1-3,  t. 
353,  p.  249 ;  relations  of  to  Number  One, 
do. 

Moon,  a  Eefieetor,  presenter  of  Light,  Type 
of  Light,  t.  96,  p.  58 ;  o.  1,  do. ;  Moon, 
Man,  Mind,  etymologically  related,  through 
Menscra,  a  Measure,  do. 

Moral  Science,  how  initiated  from  Form,  t. 
906,  p.  542;  Mathematical  and  Metaphysical, 


do. ;  becomes  Exact,  t.  907,  p.  543 ;  end 
other  new  Sciences  to  be  developed. 

Moral  World,  Truths  in,  as  Multiiurious  and 
yet  as  Harmonious  as  in  the  Material 
World,  t.  1116,  p.  634. 

Morality,  and  Eeligioa,  the  higher  not  to 
denounce  others,  1. 1046,  p.  609. 

Morals,  Universological  System  of,  a.  35,  t. 
204,  p.'  163  ;  Positive,  Comte,  t.  445,  p.  315 ; 
Analogue  of  Postures  of  the  Body,  t.  453, 
p.  322 ;  with  Abstract  Lines  of  Direction, 
do. 

MoRELL,  Sensationalism  and  Idealism,  a.  8,  c. 
32,  t.  136,  p.  86. 

Mormons,  Polygamy  of,  mentioned,  t.  326,  p. 
231. 

MoRpmo  Analogues,  of  Something  and  Noth- 
ing ;  of  Matter  and  Mind,  concluded,  t.  840, 
p.  519 ;  of  Station  and  Motion,  commenced, 
do. ;  of  Cardinism  and  Ordinism,  do. ;  of 
Number,  t.  85.5-879,  pp.  522-531 ;  Mor- 
phological Tableau,  Diagram  No.  59,  t. 
865,  p.  527  ;  of  Three,  Four,  Seven,  t.  903, 
p.  541 ;  of  Calculation  generally,  (Addition, 
Subtraction),  t.  909,  p.  544  ;  Diagram  No. 
65,  do.,  p.  545. 

MoRPHio  Discriminations,  Immense  Impor- 
tance of,  as  Hieroglyphs  or  Symbols,  c.  1,  t. 
923,  p.  551. 

MoRPHio  Substantives,  Pluralizable,  t.  602, 
p.  463  ;  t.  701,  p.  465. 

Morphology,  and  Numerology,  Special  Do- 
mains of  Universology,  t.  231,  2S2,  pp.  177, 
178  ;  relation  of,  to  the  Teeth,  c.  4,  t.  503, 
p.  358  ;  of  the  Three  Kingdoms,  t.  628-632, 
pp.  441-443  ;  Free  Masonry,  t.  770,  p.  490  ; 
defined  and  distinguished  from  Univers- 
ology, t.  930,  p.  556  ;  of  Universology,  t. 
1053,  p.  613 ;  see  Type-Forms  and  Typical 
Plans. 

Mother-Church,  destined  to  be  supei-seded, 
reconstituted,  or  absorbed,  c.  7,  1. 136,  p. 
77 ;  mother  of  Sects,  c.  8,  do. 

Mother-Earth  ;  see  Earth. 

MoTio,  Aspects  or  Conditions  of  the  Universe 
=  Continuity/,  c.  3,  t.  9,  p.  7  ;  blurred  by 
the  Movement,  c.  25,  t.  503,  p.  367 ;  of 
Body ;  see  Aspect. 

Motion,  in  Time,  =  Co-sequences,  Table  9,  t. 
144,  p.  104 ;  vibrations,  etc.,  a  department  of 
Form,  t.  507,  p.  360 ;  and  Station,  Inexpug- 
nably  united,  t.  560,  p.  397  ;  Duismal,  do. ; 
mutual  interchange  of,  do. ;  t.  561,  p.  398  ; 
relation  of,  to  Mechanics,  Force,  Order, 
Method,  Drift,   Careers,  t.  621,  p.  436 ;   is 


BASIC  OUTLII^E  OF  UK-IVEESOLOGY. 


707 


the  FoKii  OF  Force,  do.;  t.  621,  p.  437; 
Analogue  of  Time,  t.  665,  p.  458 ;  a  factor 
of  Consistency,  t.  666,  do. ;  Analogue  of 
Time^  Orbit,  Pathway,  t.  788,  p.  4'J6  ;  typi- 
fied in  Form,  t.  840,  p.  519  ;  t.  844,  p.  520 ; 
changing  Form,  t.  846,  p.  521. 

MoTiSM,  relation  of,  to  Ordinal  Numbers  or 
Ordinism,  t.  238,  p.  185;  of  Generalogy, 
L.  E.,  t.  571,  p.  404  ;  Diagram  No.  21,  p. 
405. 

MoTiSMTJS,  t.  233,  p.  203 ;  of  Mind  and  Matter, 
c.  21,  t.  503,  p.  366  ;  c.  28,  do.,  p.  369 ;  c. 
37,  do.,  p.  375. 

MouLDmo,  or  Art-Line,  of  Egg,  t.  777,  p. 
4'J3. 

Movement,  echoes  to  Eeligion,  t.  24,  p.  16  ; 
resultant  of  factors,  t.  26,  do. ;  out-ranks 
Existence,  practically,  do. ;  motic,  do.,  p. 
17  ;  relates  to  Time,  do. ;  is  The  Continuity 
of  the  Universe,  do. ;  see  Action,  and  Art ; 
Line  of,  =  Time,  t.  86,  p.  49  ;  etymology  of, 
a.  3,  t.  86,  p.  50  ;  the  Analogue  of  Conation, 
(Will),  t.  143,  p.  102  ;  bodily  Analogues  of, 
c.  1-7,  do. ;  represented  by  Hand,  Breath, 
etc.,  do. ;  =  Spirit,  do.  ;  =  Conation,  Will, 
Table  9,  t.  144,  p.  104 ;  contrasted  with  Ex- 
istence, t.  258,  p.  193  ;  t.  283,  p.  208 ;  t. 
287,  p.  212;  t.  292,  p.  214;  Analyzed  So- 
cially, t.  304,  p.  220 ;  =  Arts,  t.  335,  p.  239  ; 
Incipiency  of,  in  Creation,  t.  556,  p.  395;  re- 
lation of,  to  Force,  Order,  Drift,  Mechanics, 
t.  621,  p.  436;  Mechanical  Domain,  t.  636, 
p.  446  ;  t.  637,  p.  447  ;  Analogue  of  Time, 
t.  665,  p.  458  ;  Grandi.s  Ordo  Eventuum,  t. 
667,  do. ;  and  liest,  inexpugnable,  t.  752, 
p.  481 ;  Harmony  of,  relation  of  to  Nuptial 
Form,  t.  1063,  p.  618  ;  see  Motion. 

MuDDLts,  of  Self-Contradiction,  MUl,  a.  9,  t. 
267,  p.  202. 

Multifariousness,  Ostensible,  of  Nature, 
what,  t.  765,  p.  487. 

Multiplication,  reduced  to  Addition,  t.  849, 
p.  521 ;  Universological  System  of,  par- 
tially developed — Harland  and  Clancy,  c. 
3-6,  t.  863,  pp.  525,  526 ;  t.  970,  p.  546  ;  t. 
911,  do..  Diagram  No.  66. 

Multiplication  Table,  illustration  by ;  Con- 
cerning Beginning  and  End  of  Progress, 


t.  189,  p.   133;    as  to  personality  of  the 
author,  t.  190,  do. 

MuNDUs,  Munditia,  t.  573,  p.  406. 

Muscles,  Nerves,  Viscera,  etc.,— Comte's 
"  Third  Philosophy,"  Analogues  of,  a.  9,  c. 
32,  t.  136,  p.  83 ;  t.  456,  p.  328. 

Muscular  Christianity,  Philosophy,  etc.,  a. 
9,  c.  32,  t.  136,  p.  88. 

Muscular  School  of  Thinkers,  Comte,  Mill, 
Spencer,  Buckle,  etc.,  a.  22,  t.  267,  p.  211 ; 
misjudge  the  Transcendentalists,  a.  24,  do., 
p.  213  ;  attempt  a  Synthesis  prior  to  com- 
plete Analysis,  a.  27,  do.,  p.  216. 

Mu:?ic,  a  branch  of  Speech,  c.  1,  t.494,  p.  354; 
Fourier  ;  see  Octave,  Time,  Tune ;  a  Sub- 
division of  Speech,  or  Utterance  ;  Strain, 
Skull,  Space,  Love,  etc.,  t.  807,  808,  pp. 
504-506 ;  Phrenological  Organ  of,  t.  943,  p. 
560;  Numbers  reigning  in,  t.  948,  p.  562; 
the  only  developed  Harmony,  t.  949,  p. 
563. 

Musical  Law,  Echo  of  to  Universal  Harmony, 
Fourier,  t.  949,  p.  663;  t.  950,  951,  p. 
563. 

Musical  Octave(s),  used  to  illustrate  difiPer- 
enoe  between  Monospherology  and  Com- 
parology,  or  Ordinary  Echosophy  and  Sci- 
ento-Philosophy,  c.  1,  t.  473,  pp.  339,  340 ; 
measuring  Cord  of  Harmony,  t.  1031-1034, 
pp.  601-603  ;  Unidimensionality  of,  t.  1032, 
p.  602 ;  repeats  Mathematics,  at  the  high  ex- 
treme, do. ;  Time-divisions,  1. 1034,  p.  603  ; 
Stress  in,  t.  1035,  p.  604. 

Musical  Scale,  Fourier,  t.  462,  p.  334; — 
Eibs,  c.  7,  t.  503,  p.  360  ;  c.  8,  do. 

Mutuality,  of  Society,  contrasted  with  In- 
dividuality, t.  46,  p.  29 ;  =  Centralizing 
Tendency,  do. 

Mystery,  to  be  abolished ;  see  Babylon ; 
adapted  to  the  Infancy  of  the  Eace.  a.  50,  t. 
204,  p.  172;  new  Order  of,  seemingly,  re- 
solved, t.  1120,  p.  637. 
Mystic  SM,  relations  and  Clefs  of,  t.  469,  p. 
337  ;  Table  34,  do.,  p.  338 ;  echoes  toPneu- 
matology,  do. 
Mythonomy,  Luke  Burke,  c.  7,  t.  903,  p. 
546. 


N. 


Nail,  fixed,  and  free,  1. 1039,  p.  606. 
Nails,  and  Teeth ;  or  Teeth  and  Nails,  c.  2, 


t.  503,  p.  357  ;  more  abstract  than  Fingers, 
c.  8,  4,  do. 


708 


DIGESTED  IJiTDEX  OF  THE 


Kames,  representative,  of  Principles  and  Do- 
maius,  c.  1,  t.  40,  p.  24. 

Namings,  of  Consonant  and  Vowel-Sounds 
compound,  t.  483,  p.  844;  of  Universal 
Principles,  derived  from  Number,  t.  494,  p. 
353. 

Napoleon,  (Louis),  "  Contented  National- 
ities," t.  52,  p.  82. 

Nascekt  State,  c.  2,  t.  448,  p.  318 ;  t.  468,  p. 
337. 

Nation  ;  see  Society. 

Nationality,  representation  of  some  par- 
ticular truth,  c.  1,  t.  353,  p.  249. 

Natubal,  and  Abt-Forms,  as  Indeterminate, 
t.  509,  p.  364;  contrasted  with  Scientific, 
do. 

Natural  and  Logical  Oedebs,  Notation  of, 
t.  298,  p.  217  ;  change  of,  t.  804,  p.  220 ; 
1  =  0;  0  =  1,  t.  373,  p.  267 ;  illustrated  by 
Planet  and  Space  ;  Zero  and  Number,  Dia- 
gram Number  44,  t.  653,  p.  455 ;  t.  654, 
do. ;  t.  655,  p.  456  ;  t.  658,  p.  457 ;  upon 
Eadii,  t.  659,  do. ;  of  Evolution,  t.  924,  p. 
553 ;  seen  in  Head  Forms  and  Trails,  t. 
954,  pp.  564,  565  ;  Diagram  No.  71,  p.  564 ; 
Big-,  and  Little-endians,  t.  991,  p.  577 ; 
Lewes,  a.  4,  t.  998,  999,  p.  582  ;  both  essen- 
tial, a.  5,  do. 

Natural  and  Eational  Orders,  inversion 
of,  t.  751,  p.  481. 

Natural  Developmeiit,  Analogue  of,  sui 
generis^  t.  1052,  p.  612 ;  Darwinian  Theory, 
c.  1,  1. 1053,  t.  613. 

Natural  Dualism  ;  see  Dialectical  Cosmical 
Conception ;  Natural  Eealism. 

Natural  Heavens,  The,  t.  301,  p.  218. 

Natural  Inclination,  of  every  Individual  to 
one  of  the  two  halves  of  Philosophy,  a.  8, 
c.  32,  t.  136,  p.  87. 

Natural  JomiKas,  indeterminate,  o.  40,  t.. 
503,  p.  376. 

Natural  Objective  ;  see  Objective. 

Natural  Order,  defined,  t.  5,  Diagram  No. 
1,  p.  3  ;  t.  6,  p.  5  ;  and  Logical,  reversed, 
t.  28,  p.  17 ;  compare  with  Objective  Method 
of  Comte,  t.  36,  p.  20  ;  a.  1,  do. ;  of  Meta- 
physical Enquiry,  c.  1,  t.  93,  p.  55 ;  of  the 
Genesis  of  Ideas,  a.  3,  c.  82,  1. 186,  p.  84 ; 
from  Substance  to  Morphio  Conceptions,  a. 
1,  c.  32,  t.  136,  p.  91 ;  a.  21,  p.  92 ;  t.  189,  p. 
100;  largely  illustrated,  a.  44,  t.  204,  p. 
169;  of  Time  and  Space,  t.  561,  p.  898; 
Table  No.  40,  t.  562,  do. ;  of  Ezistere  and 
Esse,  t.  563,  p.  399 ;  Form- Analogue  of,  t. 
622,  p.  438. 


Natural  Philosophy,  alluded  to,  1. 13,  p.  10 ; 
classified,  Table  1,  t.  15,  p.  11 ;  Domain  of 
Comte,  t.  36,  p.  21 ;  Table  7  (Typical  Table), 
t.  40,  p.  23 ;  Generalogy,  Clefs  of,  t.  292,  p. 
214 ;  Comtean  Sense,  defined,  t.  334,  p. 
238  ;  Van-der  Weyde,  t.  335,  p.  239  ;  Lim- 
ited Meaning  of,  t.  337,  p.  240  ;  Clefs  of, 
do. ;  Domain  of.  The  Conditioned,  do. ; 
Macro- ;  Comtean  ;  see  Generalogy,  Physics. 

Natural  Eealism,  a.  3,  t.  354,  p.  252 ;  a 
branch  of  the  true  Cosmical  Conception,  t. 
858,  p.  256  ;  t.  359,  p.  257  ;  repeats  Vege- 
talogy.  Table  23,  do.,  p.  258;  defined, 
Masson,  c.  8,  t.  366,  p.  262 ;  Table  29,  t. 
894,  p.  279. 

Natural  Science,  =  The  Concretismua  of 
Existence,  1. 121,  p.  70  ;  allied  with  Arbi- 
trismal  Mentation,  Feminoid,  a.  42,  t.  204, 
p.  168. 

Natural  "World,  a  world  of  Appearances, 
merely  from  Spiritual  Standpoint,  a.  9,  c. 
32,  t.  136,  p.  87. 

Naturalism,  t.  68,  p.  40. 

Nature,  defined  as  first  crude  impression  of 
Universe,  t.  10,  p.  7  ;  allied  with  Philos- 
ophy, t.  13,  p.  9  ;  see  Table  1,  t.  15,  p.  11 ; 
gives  Physiology,  a.  8,  t.  42,  p.  25  ;  Fem- 
inoid, is  cherished  in  a  Masculoid  (Scien- 
toid  Age),  c.  27,  1. 136,  p.  81 ;  per  se,  neither 
One  nor  Many, — Inconceivability,  Pure  Non- 
Sense,  Ferrier,  a.  1,  2,  t.  267,  pp.  195,  196 ; 
Hegel,  tabulated.  Table  24,  t.  373,  p.  268 ; 
and  Science,  question  of  precedence  of,  t. 
878,  p.  269  ;  impregnates  the  Mind,  t.  400, 
p.  281 ;  is  in  turn  impregnated  by  it,  do.,  p. 
282;  Analogous  with  Trunlc,  as  Science 
with  Head,  c.  4,  t.  503,  p.  358 ;  c.  6,  do.,  p. 
859  ;  rules  in  Number  Five,  do. ;  Pivotal 
Numbers  in.  Table  1,  c.  9,  t.  503,  p.  361 ; 
Scientismus  of,  c.  10,  11,  t.  503,  p.  362 ; 
Form- Analogues  of,  t.  509,  p.  865 ;  Inde- 
terminate Form  and  Number  Analogues  of, 
t.  510,  p.  366 ;  Crude,  t.  511,  p.  367  ;  Sub- 
dued, as  field  of  Natural  Science,  do.,  p. 
868 ;  Analogue  of,  in  Determinate  Form, 
do.,  p.  369  ;  Elementary  Fonn-Type  of ; 
Analogue  of  Eotundism,  Simplicity  of,  No 
Straight  Line-ism,  t.  513,  p.  372  ;  t.  516,  517, 
p.  376  ;  t.  519,  p.  877  ;  t.  521,  p.  378  ;  h«s 
in  herself,  Naturism,  Scientism,  and  Art- 
ism  ;  Dominant,  t.  522,  p.  378  ;  everywhere 
within,  no  Discriminations  Pure,  Mere 
Preponderance,  t.  527,  p.  381 ;  or  Cosmos, 
Aggregate  of  Things,  t.  541,  p.  387 ;  repre- 
sented by  Unity,  do. ;  by  Unism,  do. ;    see 


BASIC   OUTLIITE  OF  UNIVEESOLOGY. 


709 


Substance  ;  corresponds  with  Good,  or  The 
Good,  t.  545,  p.  398  ;  Tables  Nos.  87,  88, 
do. ;  see  Science  and  Art ;  Crude,  Numer- 
ical Analogue  of,  t.  564,  p.  399  ;  of  Nature 
in  Science,  do. ;  Morphic,  do. ;  Eound 
Form  and  Eound  Numbers,  t.  565,  do. ; 
Feminoid,  produced  from  Logos,  Mascu- 
lold,  t.  747,  748,  p.  480;  coincides  with 
Body  and  Bodies,  t.  764,  p.  486 ;  related  to 
One  and  yet  to  Bodies,  t.  764,  p.  486  ;  Ela- 
borated, Symbol  of  Globe,  Diagram  No. 
50,  t.  778,  p.  493  ;  not  strictly  Natural,  t. 
887,  p.  535 ;  Mineral  Kingdom  Grand  Type 
of  Naturism  of,  t.  888,  do. ;  Vegetable,  Sci- 
entism.  Animal,  Artism,  do. ;  renovated  by 
Art,  t.  890,  p.  538 ;  has  a  Naturismus,  a 
Scientismus  and  an  Artismus  of  her  own, 
t.  891,  do. ;  =  Cosmos,  t.  992,  p.  579 ;  re- 
presented by  the  Trunk  of  tlie  Body,  t. 
975,  p.  572 ;  t.  1027,  p.  598 ;  how  she  pro- 
ceeds in  the  act  of  creation  or  produc- 
tion ;  the  Carpenter  or  Dressmaker,  1. 1050, 
p.  611 ;  repeats  Woman,  c.  1,  1. 1119,  p. 
636. 

Natueio  Analogy,  Feminoid,  c.  23,  t.  503, 
p.  367  ;  of  Seasoning  from  Cause  to  Effect, 
c.  24,  do. 

Naturism,  Abstract  Principle  of  Nature ;  see 
Terminology,  c.  10,  t.  43,  p.  28  ;  of  Abt, 
new  and  resplendent,  c.  4,  t.  448,  p.  318  ; 
=  Eotundism,  t.  519,  p.  377 ;  within  Nature, 
within  Science,  and  within  Art,  t.  522,  p. 
879 ,  of  Form,  Eound ;  Three  Powers  of, 
t.  915,  p.  548. 

Natueismal  Order,  of  Evolution,  a.  17,  c. 
82,  t.  136,  p.  84;  from  Point  to  Line,  from 
One  to  Two,  from  Sens  tion  to  Thought,  a. 
38,  t.  204,  p.  166  ;  Terminal  Conversion  of 
into  Logical  Order,  a.  39,  do. ;  of  Menta- 
tion, from  Sensation  to  Thought,  a.  42,  do., 
p.  168  ;  goes  from  1  to  3,  omitthig  2,  t.  478, 
p.  342. 

Naturismologt,  of  Arto-Philosophy ;  see 
Arto-Philosophy. 

Naturismus,  The  Domain  of  Being  which  is 
related  to  crude  Nature,  c.  3,  t.  43,  p.  27  ;  see 
Terminology;  of  the  Phenomenismus,  c.  1, 
t.  93,  p.  55  ;  1. 136,  p.  75 ;  and  Scientis- 
mus, contrasted,  c.  25,  t.  503,  p.  368 ;  Ana- 
logue of  TJinsM,  Point,  The  Good,  Table 
No.  38,  t.  545,  p.  389  ;  Primism  leads  in,  t. 
766,  p.  487  ;  of  Nature,  t.  888,  889,  p.  535  ; 
of  Society  is  the  Artismus  of  Nature,  t. 
889,  p.  535;  of  Development,  illustrated,  t. 
1052,  p.  612. 


Naturo-Abstract,  for  Spencer's  Abstract- 
Concrete,  t.  270,  p.  197  ;  t.  272,  p.  199  ;  not 
adapted  to  Diagrammatic  exposition  ;  The 
Concrete  badly  so,  t.  275,  p.  201  ;  see  Ab- 
stract Concrete ;  Form  ;  see  Abstract-Con- 
crete Form. 

Naturo-Metaphtsicoid,  subordinate  part  of 
Echosopby,  echoes  to  what,  t.  465,  p.  335. 

Natueo- Metaphysics  ;  see  Table  1,  1. 15,  p. 
11 ;  Table  7  (Typical  Table),  t.  40,  p.  23 ; 
Clef  of,  t.  232,  p.  178;  t.233,  p.  18l';  t.245, 
p.  187 ;  covers  Substance  and  Force,  t.  257, 
p.  192 ;  the  Foundation,  Basement  and 
Cellars  of  The  Temple  of  The  Sciences,  t. 
269,  p.  195;  discussion  of  revived,  a.  3,  t.  267, 
p.  196  ;  stated  and  distributed,  t.  840-469, 
pp.  241-338;  Minor  Department  of;  Su- 
perior region  of,  Theology,  t.  344,  p.  242 ; 
Middle  region  of,  Speculology,  t.  845,  p. 
243  ;  Nethennost  region.  Ontology,  t.  346, 
p.  244 ;  Table  18,  t.  347,  p.  245;  and  Echos- 
opby, distributed  and  compared,  do.,  do. ; 
nearest  approach  of  to  Echosophy — Hegel, 
t.  383,  p.  273 ;  really  represented  by  1-0,  t. 
471,  p.  339. 

Naturo- Negative,  =  Sciento-Positive  and 
mce  versa  t.  802,  p.  501 ;  Chemistry  and 
Electricity  do.,  t.  804,  p.  503  ;  Increased 
Complexity;  Man  and  Woman,  Monarch 
and  People,  Lord  and  Church,  t.  803-805, 
pp.  502-504;  t.  811,  p.  508;  t.  814,  p.  509; 
Table  No.  45,  do. 

Natueo-Positive,  =  Sciento-Negative  and 
fiice  versa,  t.  802,  p.  501 ;  Chemistry  arid 
Electricity  do.  ;  t.  804,  p.  503 ;  Increased 
Complexity ;  Man  and  Woman  ;  Monarcti 
and  People  ;  Lord  and  Church,  t.  803-805, 
pp.  502-504;  t.  811,  p.  603;  t.  814,  p.  509; 
Table  No.  45,  do. 

NATURO-SoiENOE-AND-METAPnTSIO,       =      Mo- 

nospTierology ;  Musical  Octaves,  c.  1. 1. 473, 

p.  339. 
Naturoid  ;  see  Terminology ;    c.  5,  t.  43,  p. 

27  ;  =  Feminoid,  t.  136,  p.  75. 
Naturoid  Set  of  Primordial  Principles,  from 

Scientoid  Set,  t.  747,  p.  480  ;  t.  748,   do. ; 

see  Feminoid. 
Naturology,  Type-Forms  of,  1. 1001,  p.  583. 
Nay,  the  Eternal,  a.  12,  t.  267,  p.  203. 
Nebula,  Primary,  Milky — Masson,  a.  17,  c. 

32,  t.  136,  p.  91 ;  a.  21,'  do. 
Necessary  Evolution,  of  Thought  in  Mind, 

and  of  Things  in  World  identical,  t.  835,  p. 

517. 
Necessary  Law  of  Thought,  t.  788,  p.  496 ; 


710 


DIGESTED  INDEX  OF  THE 


t.  789,  do. ;  t.  792,  793,  794,  p.  498;    t.  827, 
p.  614. 

Nbcessaby  Truths,  Objects  of  Analtticai. 
Generalization,  t.  1011,  1012,  pp.  589, 
590 ;  how  extracted,  c.  6,  1. 1012,  p.  593. 

Nkcessitt,  Absolute,  illustrated  by  the  Line, 
t.  877,  p.  530 ;  and  Freedom,  1. 1028,  p.  598. 

Neck,  for  the  Throat,  Gullet,  AUinentary  Ca- 
nal, u  408,  p.  286 ;  t.  409,  do. ;  of  Individ- 
ual Body,  Analogue  of,  t.  446,  pp.  315,  316 ; 
Focalization  of  Bilateral  Equation  ;  (Seat  of 
Funcium  FiiJ^).  t.454,  p.  323;  Analogue  of 
World  of  Spirits,  c.  3,  t.  453,  p.  324. 

Neco,  =  nego,  t.  716,  p.  469. 

Negation,  =  Nothing,  Kant's  Category  of 
no  quantum  of  Quality,  t.  Ill,  p.  66 ;  see 
Eeality. 

Negatismus,  The  Pure,  the  true  realm  of  Sci- 
ence, a.  21,  t.  267,  p.  210. 

Negativb,  and  Positive ;  see  Positive  and 
Negative. 

Negativism,  and  Positivism,  interchange  of, 
t.  c29,  p.  235. 

Negative  Ee8U1.t,  often  valuable,  a.  4,  t. 
267,  p.  198. 

Neo-Platonism,  influence  of  on  Christian 
Theology,  a.  56,  t.  204,  p.  174. 

Nervous  System,  Analogy  of,  a.  9,  c.  32,  t. 
136,  p.  88. 

Nerves,  Decussation  of,  in  the  Neck,  1. 1079, 
p.  623 ;  relations  of,  t.  1080,  do. 

Nervous  Christianity,  Philosophy,  etc.,  a. 
9,  c  82,  t.  136,  p.  88. 

Ne  sutor  ultra  Crepidam,  a.  22,  t.  267,  p.  212. 

Net-work,  of  Relations,  t.  313,  p.  225. 

Neutral  Domain  ;  see  Mathematics  ;  The 
Mathematics,  Impartial  and  Exact,  1. 176, 
177,  p.  127 ;  will  furnish  richest  mines  of 
human  thought,  do. 

Nbvins,  J.  West,  his  aid  as  Amanuensis,  In- 
troduction, p.  vii,  do.  p.  viii;  his  introduc- 
tory paper,  do.,  pp.  xxix-xxxiv. 

New  Birth,  Conversion,  Eegeneration,  t. 
832,  p.  532 ;  t.  884,  p.  533. 

New  Catholic  Chuboh,  nature  and  purpose 
of.  Introduction,  (Note),  p.  viii;  o  salva- 
tion out  of  the  pale  of,  a.  60,  t.  204,  p.  172  ; 
Theology  of,  reconoiliative,  c.  1-3,  t.  353,  p. 
250 ;  t.  432,  p.  305. 

New  Catholicity,  in  Theology,  t.  769,  p. 
488  ;  of  Adult  Age  of  Man,  will  solve  all 
mysteries,  1. 1111,  p.  632 ;  The,  will  rapidly 
prevail,  t.  1123,  p.  638. 

New  Composite  Philosophy  and  Life,  c.  2, 
1. 1119,  p.  637. 


New  Creations,  of  Animals,  etc.,  Fourier,  c 
5,  t.  434,  p.  308. 

New  Ideas,  the  power  of,  irresistible,  1. 1123, 
t.  638. 

New  Jerusalem,  The,  its  Foundations, 
Beams  and  Cornerposts  ;  Laws  and  Prin- 
ciples; Emanations  from  Level  and  Straight 
Lines,  a.  48,  t.  204,  p.  170 ;  Cubic,  a.  54, 
do.,  p.  173 ;  The ;  see  Temple  of  the  Sci- 
ences ;  Cuboid,  portion  of  Spirit-World — 
Temple,  t.  287,  p.  211 ;  The,  descending,  as 
a  bride,  t.  423,  p.  295  ;  Complete  descent 
of,  t.  426,  p.  297  ;  new  and  beautiful  Home 
of  Humanity ;  a  woman  ;  an  edifice ;  cubic 
form  of,  c.  2,  t.  453,  p.  323 ;  as  Edifice  and 
City,  the  Home  of  Humanity,  t.  931,  p.  657 ; 
the  Length,  Breadth,  and  Height  thereof,  t. 
948,  p.  562 ;  Numerical  Distribution  of,  t. 
1027,  1028,  pp.  598,  599 ;  expounded  else- 
where, t.  1028,  p.  599  ;  the,  will  have  de- 
scended, t.  1123,  p.  639. 

New  Order,  The,  Triumph  of  Logicism  over 
Arbitrism,  a.  52,  t.  204,  p.  173 ;  The,  of 
Society,  Notation  of,  t.  302,  p.  218 ;  char- 
acterized, do. ;  of  all  Human  Aflairs,  about 
to  occur ;  see  Great  Crisis,  Transition,  Mil- 
lennium, Judgment,Prophecy,  Second  Com- 
ing, Destruction  of  the  World,  etc.,  t.  431,  p, 
301 ;  indicia  of  speedy  advent  of,  t.  432,  pp. 
303-305 ;  the  birth  of,  now,  t.  434,  pp.  306, 
307  ;  OF  Life,  Pantarchal,  founded  on  Ra- 
dical Analysis,  t.  485,  486,  p.  347. 

New  Philosophy,  adequate  to  the  Universal 
upheaval  of  Opinions,  as  of  Mathematical 
Foundations,  t.  487,  p.  349. 

New  Sciences,  to  be  developed  from  TJni- 
versology,  t.  907,  p.  543. 

Newton,  Isaac,  Introduction,  p.  xiii ;  a  Con- 
structive Idealist, — Masson,  a.  5,  t.  366,  p. 
264. 

Nexus,  between  "  Subjective  and  Objective 
Method,"— Comte ;  =  Neck,  t.  446,  p.  315 ; 
between  Head  and  Trunk  ;  between  two 
sides  of  Body  ;  Median  Line ;  Analogue  of 
Algebraic  Spirit,  of  Pure  Speculation — 
Comte  ;  Clef  of,  t.  454,  p.  323 ;  Relation, 
Law,  t.  879,  p.  531. 

Night;  see  Siiade. 

Kight-Side,  of  Planet,  =  Subjective  Interior, 
t.  872,  p.  529. 

Nihilism,  a.  3,  t.  354,  p.  252 ;  defined— Mas- 
son,  a.  1,  t.  366,  p.  261  ;  and  Pantheism ; 
Extreme-*,  do.,  t.  370,  p.  264 ;  echoes  to 
Atheism,  Table  34,  t.  469,  p.  338. 

Nine,  Digital  Units,  t.  856,  p.  523  ;    Mystery 


BASIC  OUTLINE  OF  UNIVEESOLOGY. 


711 


of,  t.  860,  p.  524 ;    t.  862,  do. ;    c.  7,  t.  903, 
p.  546  ;  a.  1,  c.  1,  do.,  p.  547. 

No  DiFFEBLNOB  BETWEEN  TbUTH  AND  EbROB, 

not  affirmed,  but  denied,  t.  1115,  p.  634. 

Noetic,  a.  2,  t.  267,  p.  196. 

NoMENCLATUBE  ;  See  Terminology. 

Non-Being,  t.  87,  p.  51 ;  see  Nothing. 

Non-Developino  Sebies,  =  1 ;  0, 1. 191,  p.  134. 

Non-Diffeeentiatei)  Unity,  =  The  Abso- 
lute, t.  239,  p.  185. 

Non-plubalizable  Substantives,  t.  691,  692, 
p.  463. 

Non-Sense,  =  The  Absolute,  Ferrier,  a.  1,  2, 
t.  267,  pp.  195,  196 ;  apparently  might  be 
neglected ;  has  its  uses,  a.  3,  do. 

NoN-StJBSTANTiALisM,  =  Nlhjlism,  a.  1,  t. 
366,  p.  261. 

NoBM,  or  Type,  of  the  Constitution  of  all 
Things,  Univariety,  t.  760,  p.  485. 

NoEMAL  Peogbess,  not  towards  Death,  t.  434, 
p.  307  ;  towards  Objective  Things,  do. 

Nose,  t.  98,  p.  59. 

Notation,  Numerical;  expanded  and  ex- 
plained, t.  268,  p.  195  ;  of  the  Grand  Sub- 
divisions of  Science,  1,  2,  3,  t.  271,  p. 
198  ;  t.  272-274,  pp.  199-204 ;  t.  281,  p.  206  ; 
of  Careers,  1st,  2d,  t.  283,  p.  208 ;  of  Stages 
or  Stories,  t.  288,  289,  p.  212 ;  General  of 
the  whole  Scientific  Domain,  t.  289-320, 
pp.  212-227 ;  of  the  Indeterminate  Domain, 
t.  332,  333,  p.  237 ;  see  Clef(s) ;  of  Number 
in  Chapter  4,  not  a  full  Distribution,  t.  506, 
p.  358 ;  of  Logical,  Analogical,  and  Panto- 
logical  Orders,  t.  619,  p.  436  ;  of  Anticipa- 
tory Method,  do. ;  Mathematical,  rendered 
efficient  by  Zero,  c.  1,  t.  652,  p.  454. 

Nothing,  =  Negation,  or  no  degree  or  in- 
tensity of  Quality,  t.  Ill,  p.  66 ;  and  Some- 
thing, as  propounded  by  Heraclitus,  a.  32, 
t.  204,  p.  161 ;  relations  of,  in  Number,  Dia- 
gram No.  42,  t.  683,  p.  461 ;  see  Something 
and  Nothing,  t.  713,  p.  469  ;  Type  of  Space, 
t.  795,  p.  409 ;  Analogue  of,  in  Form,  Va- 
cant or  Vacual,  t.  801,  p.  500 ;  and  Some- 
thing, Union  of,  in  Being,  t.  1068,  p.  618  ; 
sec  Negation. 

Nothings,  Pure,  All  Pure  Abstractions,  a.  21, 
t.  267,  p.  209  ;  the  Sole  Objects  of  Pure 
Science,  a.  28,  do.,  p.  216  ;  t.  399,  p.  281. 

Not- Being  ;  see  Being,  Nothing,  Negation. 

Not-me  ;  see  Kant,  t.  112,  p.  67. 

NouMENA,  and  Phenomena,  Oppositeness  of, 
t.  756,  p.  482. 

Notes,  (Kev.  Eli),  Orissa  Missionary,  Ka- 
luukee  incarnation,  c.  7,  8,  t.  430,  p.  302. 


NoYES,  (Rev.  John  H.),  his  Views  of  the 
Millennium  and  of  the  Second  Coming  of 
Christ,  c.  1,  t.  186,  p.  131  ;  c.  4,  t.  430,  p. 
301 ;  of  the  Judgment,  c.  5,  do. ;  as  Theo- 
logian, Claim  of,  for  Power  of  Christ,  a.  6, 
t.  998,  999,  p.  584. 

NuMBEE,  Analogue  of  Science,  1. 135,  p.  75 ; 
Numeration,  distribution  of,  in  Series,  t. 
214-217,  pp.  153-155  ;  see  Numeration,  and 
Numerical  Series  ;  Analogy  between,  and 
Eealities  of  Being,  t.  227,  p.  163 ;  Ana- 
logues of,  do,  ;  Analogues  of  with  the  Uni- 
verse, t.  228,  p.  176 ;  Numerology,  basic  Sci- 
ence of.  Natural  History  of,  t.  232,  p.  179  ; 
Distributive,  Exhibit  of,  Cbucial  Schema, 
Diagram  No.  5,  t.  234,  p.  182  ;  expounded, 
t.235,  236,  pp.  182-184 ;  Morphic  Abstract 
of.  Diagram  Number  6,  t.  236,  p.  184 ;  ex- 
pounded, t.  235-240,  pp.  184r-186  ;  Analysis 
of  Face  of  Being,  t.  250,  p.  189  ;  simplest 
variety  of  Limitation,  t.  251,  p.  190;  = 
aggregation  of  Geometrical  Points,  do. ; 
two  Elements  of.  Substance-like  and  Form- 
like, Unism  and  Duism,  do. ;  Constitutioa 
of,  same  as  of  Substance,  t.  253,  do. ;  how 
the  Guide  and  Index  to  Volume  of  Being, 
t.  254,  p.  191 ;  Label,  Face,  do.,  and  Sub- 
stance, t.  255,  do. ;  included  in  largest  mean- 
ing of  Form,  and  yet  includes  Form,  t.  258, 
p.  193 ;  and  Form,  repeat  Entity  and  Eela- 
tion,  t.  313,  p.  225 ;  the  Sciento- Elementary 
Domain,  c.  2,  t.  353,  p.  249 ;  echoes  to  Sub- 
stance, (Quality,  etc.),  t.  398,  p.  280 ;  echoed 
to,  by  the  Punctismus  of  Form,  do.; 
measures  Form,  t.  475,  476,  p.  340  ;  inher- 
ent Constitution  of,  do. ;  gives  Universal 
Principles  and  Namings,  t.  494,  p.  353 ; 
and  Form,  Fundamental  Correspondence 
between,  c.  1,  t.  494,  p.  354 ;  test  of  Uni- 
versological  Discovery,  c.  2,  do. ;  Transi- 
tion from  to  Form,  t.  502,  503,  p.  356  ;  c.  1, 
t.  503,  p.  357 ;  Elementisms,  c.  6,  do.,  p. 
359;  as  distributing  Parts  of  Human 
Body,  (Skeleton,  etc.),  c.  7-9,  do.,  pp. 
359-361 ;  Label  of  Entia,  t.  504,  p.  357  ; 
and  Form,  compared,  t.  506,  p.  359 ; 
Spencerian  Distribution  in,  t.  507,  p. 
360 ;  Indeterminate  or  Chaotic,  and  Deter- 
minate, t.  509,  p.  364  ;  at  random.  Ana- 
logue of  Crude  Nature,  t.  564,  p.  399 ; 
Eound,  Analogue  of  Orderly  Nature,  and 
of  Bound  Form,  t.  565,  do. ;  Exact,  Ana- 
logue of  Science,  do.,  p.  400  ;  Mixed,  do. ; 
recurrence  to,  in  Chapter  on  Form,  t.  646, 
p.  452 ;  the  All  of,  =  Consistency  of  Being, 


712 


DIGESTED    INDEX    TO   THE 


t.  651 ,  p.  453  ;  Zero  in,  do. ;  is  Natural, 
correspouds  with  Quality  and  Substance, 
c.  1,  t.  685,  p.  462;  is  the  Incipieucy  of 
Form,  t.  6i^l,  p.  463  ;  Unapplied,  predouii- 
uates,  t.  695,  p.  464 ;  Positive  aud  Zero, 
Parts  of  a  larger  Whole,  t.  712,  p.  468  ;  t. 
713,  p.  469  ;  Philosophoid,  t.  771,  p.  490  ; 
Naturoid,  Feminoid,  do.,  p.  491 ;  the  En- 
tical  and  Relational  Elements  in,  t.  855,  p. 
522;  Type  of  the  Constitution  of  All 
Things,  t.  856-859,  pp.  523,  524 ;  Diagram 
No.  58,  t.  859,  p.  524  :  Morphic  Analogues 
of,  t.  855-879,  pp.  522-531 ;  Morphological 
Tableau  of,  Diagram  No.  59,  t.  865,  p.  527  ; 
64,  32,  t.  1039,  p.  606  ;  64,  40,  t.  1045,  p. 
609;  512,  1. 1055,  p.  614;  of  Bones  in 
Human  Body,  do.,  p.  615  ;  see  Abstract- 
Concrete;  Abstract,  and  Concrete  (Num- 
ber). 

NuMDEEiNO,  DifBculties  in,  c.  2,  t.  652,  p. 
454. 

Numbers,  not  Number,  t.  506,  p.  858  ;  see 
Sucred  Numbers  ;  see  the  Particular  Num- 
bers One,  Two,  Three,  Four,  Five,  Seven, 
Eight,  Nine,  Twelve,  Thirty-two,  etc.. 
High  and  Low,  t.  651,  p.  453  ;  Digital,  two 
Distinct  Orders  of,  based  on  0  and  1,  re- 
spectively, c.  2,  t.  652,  p.  454 ;  kinds  of,  t. 
1069,  p.  619 ;  the  Alphabet  of  Pure  Trans- 
cendental Science,  t.  1103,  p.  628 ;  see  Car- 
dinal, and  Ordinal  Numbers. 

Numeration',  Decimal  System  of,  and  Duo- 
decimal, t.  862-864,  pp.  524,  525  ;  Fourier, 
Comte,  Mill,  upon,  c.  1,  2,  t.  863,  p.  525; 
Harland  and  Clancy  ;  Universological  Sys- 
tem of  Multiplication,  partial  Development 
of,  c.  3,  5,  do.,  pp.  525,  526  ;  Morphological 
Tableau  of,  t.  865,  p.  527. 

NuMLBATOES    Cardinal,    Denominators    Or- 


dinal, t.  215,  p.  154 ;  Table  No.  42,  t.  683, 
p.  461. 

Numerical  Canon  of  Ceiticism,  t.  489,  p. 
349. 

Numerical  Distributions,  Fourier,  t.  462,  p. 
334 ;  of  Kibs  ;  of  Music,  do. 

Numerical  Formula  ;  see  Formulae. 

Numerical  Series,  Ascending,  Descending, 
Renewed  Ascending,  t.  618,  p.  436;  see 
Series. 

Numerismus,  Joint-and-Several-Head  of,  t. 
700,  p.  465. 

Numerology,  and  Morphology,  Special  Do- 
mains of  Universology,  t.  231,  232,  pp.  177, 
178 ;  Distributive  Exhibit  of,  Cruci^m. 
Schema,  Diagram  No.  5,  t.  234,  p.  182 ;  ex- 
pounded, t.  235,  236,  pp.  182-184 ;  Morphic 
Abstract  of,  Diagram  No.  6,  t.  236,  p.  184; 
expounded,  t.  237-240,  pp.  184-186  ;  still 
pursued  in  connection  with  Forrq,  c.  1,  t. 
503,  p.  357 ;  represented  by  Nails  of  the 
Fingers,  c.  3,  do. ;  relation  of,  to  the  Nails, 
c.  4,  do.,  p.  358, 

NuMEROusNESS,  of  Aspects  of  Law,  t,  476,  p. 
840  ;  of  Individuahties,  the  Duismus  of  So- 
ciety, t.  761,  p.  485. 

NuNTii,  ideas  are,  of  things;  Constructive 
Idealism— Masson,  a.  4,  t.  366,  p.  264 ;  t. 
404,  p.  283. 

Nuptial  Form,  Marriage  of  Man  and  World, 
t.  987-1000,  pp.  576-582  ;  Diagram  No.  74, 
(Egg-Figures),  t.  990,  p.  577  ;  see  Form. 

Nuptial  Harmony,  Ulterior,  of  Two  Grand 
Opposite  Doctrines  in  Religion,  Philos- 
ophy, and  I'ractical  Life,  c.  2,  t.  1119,  p. 

637. 
NuPTiALTSM,   =  Art,    Life,    t.  994,    p.  579; 

echoes  Religion,  t.  995,  p.  580. 
Nuptials,  t.  1026,  p.  598. 


O,  as  connecting  Vowel  in  naming  Domains, 

c.  13,  t.  43,  p.  28. 
Obedience,   True,  from  the  Intellect,  t.  302, 

p.  219. 
Object,  and  Subject,  first  distinguished  by 

Kant,  t.  112,  p.  66  ;    see  Kant ;    dies  when 

Idea  is  born,  t.  404,   p.  283 ;    or  Thing,  = 

One,  Vacant  Space  =  Zero,   t.  481,   p.  343 ; 

represented  by  Heavy  Point,  t.  530,  p.  383  ; 

see  Thing ;    Empirical  and  Pure,  t.  694,  p. 


4.64;  in  Nature,  every,  a  Reflect,  Type, 
Counterpart,  of  some  Phenomenon  or  Con- 
ception in  the  Mind,  t.  794,  p.  498 ;  see 
Type,  Analogue,  Reflect,  Echo. 

Objects,  Scheme  of  Arrangement  of,  t.  310, 
p.  223 ;  t.  312,  p.  224 ;  or  Things,  Analogues 
of  Orbs,  and  of  Integers,  t.  673,  p.  459 ;  in 
Group,  Individuality  of,  as  of  Individuals 
in  the  State,  t.  759,  p.  484. 

Objection,  to  doctrine  of  Typical  Forms  an- 


BASIC   OUTLIISrE  OF   UNIVEKSOLOGY. 


713 


swered,  t.  631,  pp.  442,  443 ;  for  the  Be- 
ginner removed,  t.  522,  p.  379. 

Objective,  Natdral,  Matter  is  so  of  Science, 
t.  31,  p.  19  ;   Form,  t.  550,  p.  392. 

Objective  Laws,  and  Older  of  tiie  Universe ; 
Integers,  t.  307,  p.  222;  whole  Number 
Clefs,  t.  310,  p.  223 ;  Persons  in  Society ; 
Houses,  do. 

"  Objective  Method,"  Comte,  t.  441,  443,  p. 
313 ;  t.  444,  p.  314 ;  World-to-Man ;  Trunk- 
to-Head,  t.  446,  p.  315 ;  t.  466,  p.  335 ;  and 
Table  32,  do.,  t.  566,  p.  401 ;  see  Method. 

Objective  Science,  of  Man,  t.  972,  p.  571. 

Objectivismus,  The,  Integers,  t.  307,  p.  222; 
of  Humanity,  what,  t.  309,  p.  223 ;  Persons 
in  Society,  Houses,  t.  310,  p.  223  ;  t.  311,  p. 
224. 

Objectivity,  of  the  Whole  Numbers,  t.  873, 
p.  529. 

Ob.?ervation-,  d isti notify ing,  t.  764,  p.  486. 

Observational  Generalizations,  Unismal ; 
compare  Analytical  Generalizations,  a.  20, 
c.  32,  t.  136,  p.  92;  a.  13,  t.  198,  p.  144; 
constitute  Generalogy;  Analogues  of,  in 
Skeleton  and  Body,  t.  455,  p.  325 ;  Uni- 
versaloid,  Generaloid,  Specialoid  ;  Univers- 
aloid  and  Tempoid,  Inductive  and  Deduc- 
tive— Comtean ;  do.  Spacioid — Kantean ; 
Sciento-Philosophic,  do.,  p.  327;  Inclusive 
Extension  of,  t.  458,  p.  330;  found  in  the 
Natural  Sciences ;  defined,  t.  1009,  p.  589  ; 
a  posteriori^  Inductive,  1. 1011,  do. ;  c.1-18, 
t.  1012,  p.  590-601 ;  1. 1012,  p.  590;  Extract 
of  Facts,  c.  4,  1. 1012,  p.  592 ;  never  Uni- 
versal, do.,  c.  5,  do. ;  c.  8, 10,  do.,  p.  594, 
595. 

Observational  Knowledge,  beginning  to 
pale,  t.  495,  p.  354. 

Observational  Method,  c.  18,  t.  1012,  p. 
601. 

Observational  Order,  The,  defined,  c.  8,  t. 
1012,  p.  594 ;  c.  10,  do.,  p.  595. 

Observational  Science,  allied  with  Arbi- 
trismal  Mentation,  Feminoid,  a.  42,  t.  204, 
p.  166. 

Occult  Presence,  of  Form  in  Number,  t. 
475,  p.  340  ;  Octave  of  Octaves,  the  Mech- 
anizing Platform  of  Existence,  t.  806,  p. 
504 ;  see  Music,   t.  1031-1034,  pp.  601-603. 

Octave(s),  in  Music,  illustrate  dificrence  be- 
tween Monospherology  and  Comparology, 
or  between  Ordinary  Echosophy  and  Sci- 
ento-Philosophy,  e.  1,  t.  473,  p.  339  ;  Over- 
lapping of,  c.  39,  t.  503,  p.  375  ;  t.  900,  p. 
540 ;  t.  948,  p.  562  ;  t.  950,  951,  p.  563. 

53 


Octavo  ;  see  Volume. 

Odd,  and  Even,  =  Uuisra  and  Duism,  c.  4,  t. 
226,  p.  165;  t.  477,  p.  342  ;  Numbers,  t. 
696,  p.  464  ;  Odd  repeats  One,  t.  697,  do. ; 
both  Odd  and  Even  repeat  Three,  t.  699, 
do. ;  t.  700,  p.  465;  Morphic  Analogues  of, 
t.  866,  p.  528. 

Oddness,  changes  and  becomes  double,  t. 
477,  p.  342. 

Oddness  and  Evi-nness,  t.  306,  p.  221 ;  of 
Form,  t.  897-903,  pp.  539-541 ;  Diagram 
No.  63,  t.  903,  p.  541 ;  of  One  and  Three, 
t.  899,  p.  540 ;  t.  1028,  p.  598. 

Odd  Number,  how  augmented,  Note,  c.  7,  t. 
503,  p.  360  ;  Sectoral  or  Inclined  Form,  t. 
843,  p.  520 ;  Eound,  Keality,  Substance, 
Mass,  do.  ;  Di;;gram  No.  57,  do. 

Odd  Objects,  Persons,  etc.,  t.  703,  p.  466 ; 
Original,  do. 

Odic  Force  ;  see  Keichenbach. 

Oken,  and  Humboldt,  ^  exceptions  to  general 
character  of  German  Philosophers,  t.  110, 
p.  65  ;  took  the  Concrete  Direction,  t.  121, 
p.  70 ;  attempted  a  Classification  based  on 
Analogy ;  failed  like  Comte,  for  want  of  an 
Exact  Basis,  do. ;  approximates  Scientific 
Analogy,  but  fails  of  it,  1. 147,  p.  106 ;  t. 
165,  p.  119;  and  Goethe,  Transcendental 
Anatomy,  t.  1043,  p.  608. 

Old  Age  ;  see  Senectism. 

Old  Catholic  Church,  held  by  Protestants 
to  be  the  Mystical  Babylon;  the  Whole 
Church  of  the  Past  so  held  by  the  author, 
a.  51,  t.  204,  p.  172. 

Old  Catholicism,  Central  Undeveloped  Un- 
ity of,  t.  1123,  p.  639. 

"Old  File"  of  Metaphysics — Youmans,  a. 
35,  c.  32,  t.  136,  p.  95. 

Old  Order,  The,  of  Society,  Notation  of,  t. 
302,  p.  218 ;  characterized,  do. 

Om,  or  Aum,  the  Hindoo  Logos,  t.  89,  p.  62 ; 
c.  1,  do. 

Omne  vivum  ex  ovo,  etc.,  t.  991,  p.  578. 

Omni-Directionality,  Nucleoid,  Space-like, 
t.  658,  p.  457 ;  see  Uni-Directionality. 

One;  see  Oneness;  Point;  see  Position; 
-and-a-Half;  see  Sesquism  and  Zero, 
Mathematical  Equivalents  of  the  Metaphy- 
sical Reality  and  Negation,  or  Something 
and  Nothing,  1. 115,  p.  68 ;  Head  or  Firstof 
Numbers,  do. ;  1 ;  0  denotes  Kantean 
Philosophy,  do. ;  furnishes  Principle  of 
Unity,  as  fundamental  of  all  things,  1. 116, 
do. ;  1 ;  0  exhausts  itself  at  the  first  step, 
t.  122,  p.  70;    passing   upward  to  Two, 


714 


DIGESTED  INDEX  TO  THE 


do.,  p.  71 ;  New  Series  (1  ;  2)  Multiplica- 
tive and  precise,  t.  123,  do. ;  Scientoid, 
do. ;  1 ;  0  Naturoid,  do. ;  1 ;  2  founds  Uui- 
verso'ogy  and  Sciento-Philosophy,  t.  124, 
do.;  is  Clef  of  do.,  1. 125,  do. ;  basis  of  New 
PJailosopby,  New  Science,  and  New  Scien- 
tific Method,  t.  126,  do. ;  Head  and  Source 
of  New  and  Universal  Deduction,  do. ; 
Procedure  from,  to  Two,  developing,  pro- 
gressive, 1. 129,  p.  73  ;  Analogue  of,  in  God, 
t.  130,  do. ;  Absolute,  do. ;  and  Three,  of 
Trigrade  Scale,  Sympathy  between,  c.  1,  t. 
139,  p.  100 ;  not  always  recognized  as  a 
Number ;  is  to  Substance  what  Form  is  to 
Two,  c.  8, 1. 143,  p.  103  ;  Two,  Three,  cor- 
respond to  First,  Second,  Third,  1. 155-158, 
pp.  113-116;  and  Two  (1  ;  2-Clef)  of  Sci- 
ento-Philosophy, 1. 176,  p.  127 ;  and  Zero, 
(1  ;  0-Clef)  of  Geruian  Transcendental  Phil- 
osophy, do. ;  1  ;  0  non-develo]  dug ;  1 ;  2 
developing  or  Fructifying  Series,  t.  191, 
p.  134 ;  the  Head  of  Odd  Number  Series, 
t.  202,  p.  141 ;  Two  and  Three,  joint 
Head  of  Cardinal  Series  of  Numbers,  do. ; 
is  Simple,  Absolute,  do. ;  Two  and  Three 
furnish  the  Primitive  Laws  or  Fundamental 
Principles  Unism,  Dcism,  and  Tbinism,  t. 
203,  p.  143 ;  (1  ;  2),  t.  207,  p.  149 ;  Zero, 
1  ;  0),  do. ;  Two,  Three  ;  see  Unism, 
Duisra,  and  Trinism;  One  and  Two,  t. 
213,  p.  153  ;  Analogue  of  Point  and  Hinge, 
(Lat.  Cardo,)  whence  Cardinal,  t.  214,  do.; 
Many,  All,  Indeterminate,  t.  217,  p.  155, 
bat  fitted  for  a  purpose,  t.  218,  p.  156,  related 
to  Philosophy  as  One,  Two,  Three,  to  Echos- 
ophy,  do.,  p.  157,  a  detail  of  the  more  gen- 
eral Indeterminateness,  1  ;  0,  do. ;  Two, 
Three,  correspond  to  First,  Second,  Third, 
t.  219,  do. ;  is  a  compound  idea,  having 
Elements,  a.  25,  t.  204,  do. ;  The  One,  (To 
Hen),  a.  27,  28,  do.,  pp.  158,  159 ;  Two, 
Three,  cleared  from  Complications,  t.  221, 
p.  158 ;  t.  224,  p.  159 ;  correspond  to 
Halves,  Thirds,  Fourths  of  Fractional  Ser- 
ies, t.  222,  do. ;  and  Two,  Oppositeness 
or  Polar  Antagonism  of;  Echo  of,  in  Sim 
ilar  relations  of  the  Prime  Elements  of  Be- 
ing, t.  225,  p.  160  ;  while  yet  inseparattly 
(inexpugnably)  united,  t.  226,  p.  161  ;  step 
from  One  to  Two  first  step  from  Singleness 
to  Plurality  and  Infinity,  a.  87,  t.  204,  p. 
165 ;  Two,  Three,  Analogues  of  Line,  etc., 
do.,  do. ;  and  Point ;  Entity,  Single  Thing, 
Sensation,  Analogy  of,  do.,  do. ;  +  Two, 
(1  +  2),  Arbitrismal,  Ferainoid  (Naturoid) 


Mentation,  a.  42,  do.,  p.  163  ;  takes  the  lead 
of  Two  here,  do. ;  Zero  ;  (1  ;  0)  ;  Clef  of 
Naturo-Metaphysic,  t.  232,  p.  178  ,  t.  233, 
p.  181 ;  t.  243,  p.  187 ;  1 ;  as  Clef  of  Unisra, 
t.  245,  do. ;  of  The  Abstract-Concrete,  t. 
247,  p.  188 ;  related  to  Wholeness,  t.  264, 
p.  194;  One,  Two;  (1;2);  Clef  of  Sciento- 
Philosophy,  (in  the  broad  sense),  t.  232,  p. 
179 ;  t.  233,  p.  181 ;  t.  243,  244,  p.  187,  and 
Three,  Clefs  of  Spencerian  Distribution,  t. 
247,  p.  188 ;  Compounded  of  Unism  and 
Duism,  not  Simple,  t.  252,  p.  191 ;  t.  268, 
269,  p.  195;  t.  272,  p.  198. 

One,  and  Many,  t.  267,  p.  195;  and 
Three,  Odd,  sympathize,  t.  270,  p.  198: 
and  Many ;  incompatible  or  not  ?— Mill,  a 
12-14,  t.  267,  pp.  203-206 ;  a.  25,  do.,  p 
214 ;  Many,  All,  (Some,  Few),  ludeter 
minate  Number,  t.  333,  p.  237  ;  Two 
Three,  Sacred  Numbers,  c.  2,  t.  353,  p 
249 ;  c.  3,  do. ;  put  for  1  ;  0,  t.  471,  p.  339  ; 
One,  (1.1) ;  see  Two;  denotes  Object,  Zero 
Space,  t.  481,  p.  343  ;  the  distinctive  Whole 
ness  of  Being ;  One,  One,  the  two  Halves, 
t.  482,  p.  344  ;  Many,  All,  Indeterminate 
Number,  t.  510,  p.  366;  t.  629,  p.  382 
Two,  Three,  echo  to  Nature,  Science 
and  Art,  respectively,  t.  529,  p.  882 ;  see 
Point,  Line,  Angle;  The  Form-Analogue 
of  a  Thin  Point,  t.  530,  do. ;  t.  532,  p.  3 
Diagram  No.  12,  do.;  repeats  Point  and 
Position,  t.  541,  p.  387;  see  Unit;  TJie 
Type  of  Nature^  do. ;  =  All,  t.  861,  p.  524 
t.  867,  p.  528 ;  and  Three,  Sympathy  be- 
tween, t.  899,  p.  540;  One,  t.  948,  p.  562 
t.  950,  951,  p.  563. 

One-ness,  of  Quality,  or  of  all  the  Qualities 
of  Thing  =  Substance,  t.  Ill,  p.  66;  be- 
comes Two-ness  by  division  and  passes  over 
into  Quantity,  do. ;  see  Unity. 

One  Hundred  and  Forty-Four,  the  measure 
of  a  Man,  of  an  Angel,  a.  54,  t.  204,  p.  173 ; 
(144),  t.  1028,  p.  599. 

One-Sided  Solutions,  late  in  the  day,  a.  7, 
c.  32, 1. 136,  p.  86  ;  a.  8,  do.,  p.  87 ;  see 
Simplisms,  and  Half- Truths. 

Oneida  and  Wallingford  Perfectionists,  their 
views  of  the  Millennium  and  Second  Com- 
ing of  Christ,  c.  1,  t.  186,  p.  131. 

Onion-like  Spheres,  t.  579,  p.  410. 

Ontological  Faith,  a.  12,  c.  32,  t.  130,  p. 
89 ;  the,  a  branch  of  Speculology,  t.  354,  p. 
250;  repeats  Anthropology,  Table  20,  t. 
855,  p.  250;  Masson,  a.  1,  9,  10,  t.  354,  pp. 
256,  257 ;  in  Philosophy  echoes  to  Anthro- 


BASIC   OUTLII^E  OF  Ul^IVEKSOLOGY. 


715 


pology  in  Science  ;  enlarged  in  extent  of 
meaning,  t.  436,  p.  309  ;  looks  to  the  Future 
of  Humanity,  do.;  to  the  West,  do. ;  to  the 
Possibilities  of  Accomplishment,  do.  ;  to 
God  as  revealed  in  Man,  do.;  to  a  New 
World,  do. ;  Theologico-Metaphysical  to 
Primitive  Drift  of  Autliropic  (orPneumato- 
Cosmological)  Development,  (Old  Heavens 
and  Hells) ;  Universological,  to  reversal  of, 
do.,  and  Integral  to  Ulterior  Keaction, 
Table  81,  t.  438,  p.  311. 

Ontology, — Aristotle,  Kant,  t.  107,  p.  64; 
defined  ;  the  Nethermost  region  of  Spec- 
ulology,  t.  346,  p.  244 ;  repeats  Generalogy, 
Table  18,  t.  347,  p.  245  ;  distributed.  The 
Absolute,  The  Infinite,  The  Extatic,  t.  439, 
p.  311 ;  echoes  philosophically  to  General- 
ogy in  Science,  do.,  p.  312  ;  Clefs  of,  do. ; 
Supreme  Department  of  Naturo-Metaphv- 
Bic,  do. ;  distributed,  t.  447,  p.  316  ;  t.  466, 
p.  335 ;  Tables  32,  33,  do.,  and  p.  336 ;  Clefs 
of.  Table  32,  t.  466,  p.  335 ;  t.  469,  p.  337  ; 
t.  604,  p.  357  ;  Thing,  Point,  1. 1002,  p.  584. 

Open  Sesame,  Introduction,  p.  xxxiii. 

Operation,  Numerical,  Motoid,  t.  844,  p. 
620 ;  Motic  and  Tempic,  t.  844,  p.  521 ;  re- 
peats Ordinal  Numbers  and  changing  Form 
-  ;Motion,  t.  846,  do.  ;  repeats  Number 
Three  and  Hinging  Form,  t.  853,  p.  522 ; 
Organized  and  Orderly,  of  Human  Affairs, 
t.  1123,  p.  639. 

Operoloqy  ;  see  Aetionology. 

Opinion,  and  Belief,  to  give  place  to  Knowl- 
edge, t.  1104,  p.  629. 

Opinions,  of  Mankind,  susceptible  of  being 
overturned,  t.  487,  p.  348  ;  Composite  Unity 
in  Variety  of,  from  Universology  and  In- 
tegralism,  t.  1123,  pp.  638,  639. 

Opposite  Doctrines,  reconciled.  Introduc- 
tion, p.  xxvjii;  t.  1113,  p.  632;  Mutual 
Denial  of,  1. 1115,  p.  634;  Two  Grand,  in 
Eeligion,  Philosophy  and  Practical  Life,  a. 
2,  c.  1,  t.  1119,  p.  637. 

Oppositeness,  inherent,  of  Truth,  Introduc- 
tion, p.  xxviii. 

Optimism,  will  yield  to  The  Optimoid,  t.  412, 
pp.  288,  289. 

Oranges,  Apples,  etc.,  not  amenable  to 
Mathematical  Exactitudes,  a.  31,  t.  267,  p. 
219. 

Oral  Speech,  the  Backbone  of  Language,  t. 
807,  p.  506. 

Orbs  and  Orbits,  Grand  Mineral  Domain,  t. 
888,  p.  535  ;  see  Earth-ball. 

Orbit,  Track,  Train,  Trail,  Diagram  No.  49, 


Fig.  2,  t.  777,  p.  493  ;  Analogue  of  Proce- 
dure, Order  of  Providence,  t.  787,  p.  496  ; 
t.  788,  do. ;  or  Pathway  ;  see  Patiiway. 

Order,  1.  Logical ;  2.  Natural  or  Historical, 
t.  6,  p.  4 ;  in  which  the  Tables  of  this  work 
are  to  be  read,  c.  3,  4,  6,  t.  15,  p.  11 ;  Na- 
tural and  Logical,  reversed,  t.  28,  p.  17 ; 
change  of,  between  Generality  and  Special- 
ity, t.  34,  p.  20 ;  Principle  of  Convergent 
Individuality,  t.  52,  p.  32 ;  see  Convergent 
Individuality  ;  of  Nature,  magical,  all-em- 
bracing, larger  than  Comte's  Conception,  t. 
53,  p.  33 ;  of  Development,  Mental,  Onto- 
logical,  and  Physiological,  Feeling  and 
Knowing,  Substance  and  Form,  Egg  and 
Chicken,  c.  30,  t.  136,  p.  82 ;  Materialists 
and  Idealists,  c.  31,  do. ;  Logical  and  Na- 
tural Order,  do. ;  Answer  of  Universology 
on  the  Grand  Orders  of  Development,  c.  32, 
do. ;  of  ideas,  a.  1-5,  c.  32, 1. 136,  pp.  83-85 ; 
of  Creation ;  see  Creation ;  and  Harmony, 
Laws  of,  in  The  World,  Discovery  of,  a.  51, 
t.  204,  p.  172  ;  Principle  of  Convergent  In- 
dividuality, t.  oU4,  p.  220 ;  and  Harmony  of 
Social  Consociation,  t.  311,  p.  224 ;  New  of 
all  Human  Affairs,  now  to  occur,  t.  431,  p. 
801 ;  =  Duration,  t.  559,  p.  397  ;  Subordi- 
nation of  Progress  to, — Comte,  do. ;  see 
Pantological  Order ;  relation  of,  to  Force,  t. 
621,  p.  437 ;  see  New  Order ;  The  Grand, 
in  Time  =  Ordinality,  t.  736,  p.  475;  c. 
1-8,  do.,  p.  476;  of  Providence,  Ongoing  in 
Time,  t.  787,  p.  496. 

Orders  of  Evolution,  Spencer,  Hegel,  etc., 
a.  27,  c.  32,  t.  136,  p.  93;  Integralistic  sfate- 
ment  of,  a.  28,  do.,  p.  94 ;  Natural  and  Lo- 
gical, in  distribution  of  Number,  c.  10,  t. 
231,  p.  183 ;  a  posteriori  and  a  priori ;  Two 
of  each,  t.  444,  p.  314;  in  the  Comtean 
Philosophy,  t.  445,  p.  815 ;  =  Families  in 
Classification— Gray,  t.490,  p.  350;  answer 
to  Stabiliology,  t.  492,  p.  351 ;  or  Methods, 
Scientific,  Three,  t.  583,  p.  413  ;  More  than 
Three,  do.,  t.  616,  p.  434 ;  Diagram  No.  41, 
do. ;  Clefs  of,  do. ;  1.  The  Logical  or  Cata- 
logical ;  2.  The  Analogical ;  3.  The  Panto- 
logical,  (Enlarged  View),  t.  619,  p.  437 ; 
Clefs  of,  do. 

Ordinal,  "Universal  Systems"  defective,  c. 
2,  t.  736,  p.  475. 

Ordinal  Mathematics,  =  Law  of  Careers, 
glanced  at,  t.  736,  p.  475 ;  c.  1-8,  do. 

Ordinal  Number,  Time-like ;  Seriated ; 
Movement,  Events,  t.  661,  p.  457  ;  Ana- 
logue of  Eventuation,  Pretension  in  Time, 


716 


DIGESTED   INDEX  OF  THE 


t.  662,  do. ;  Grmndis  Ot-do  Eventuum,  t. 
667,  p.  458  ;  Analogue  of  Order  of  Provi- 
dence, t.  669,  do. ;  t.  670,  do. ;  Diagram  No. 
45,  do.,  p.  459  ;  t.  671,  do. ;  Numbers, 
Movement,  Fluxion,  Continuity,  Table  No. 

42,  t.  683,  p.  461. 

Obdinal-N umber-Series,  Relations  of,  in 
Distribution  of  Number,  t.  236,  p.  183;  In- 
clined, do. ;  analogue  of  Motion,  t.  238,  p. 
184;  see  Cardinal  Numbers;  Series  and 
Clefs,  t.  282,  p.  206. 

Ordinal  Numeration,  in  Stories  of  Edifice; 
in  Dynasties,  t.  288,  p.  212. 

Obdinality,  Middle  Track  of  Eventuation,  c. 
4r-8,  t.  736,  p.  476  ;  Confucius  (or  Fo-Hi) 
quoted ;  see  Chung ;  and  Cardinality,  con- 
trasted, t.  736,  p.  475 ;  c.  1-8,  do. ;  Duis- 
mal,  c.  1,  t.  895,  p.  538. 

Ordinism,  and  Cardiniam,  of  the  World,  t. 
740,  p.  477 ;  see  Ordinality  and  Cardinality ; 
how  differ  from  Unism  and  Duism,  t.  749, 
p.  480 ;  t.  1089,  p.  624. 

Obdinismus,  Spinal,  t.  292,|p.  214 ;  =  Trunk, 
t.  671,  p.  459;  see  Ordinality;  the  Path 
■walked  in  such,  t.  893,  p.  536 ;  t.  895,  896, 
pp.  537,  538 ;  Diagrams  Nos.  62,  63,  pp. 
538,  539. 

Obdinoid  Form,  Analogue  of  Movement,  t. 
616,  p.  434. 

Ordinolooy,  t.  283,  p.  208. 

Organic,  and  Educational  Difi*erences,  Ulti- 
mate Solution  Qf,  t.  1113,  p.  633. 

Obganio  Contrast,  Ground  of  Eeconciliative 
Unity,  a.  2,  c.  1,  t.  1119,  p.  637. 

Organism,  the  Principle  of  Organization,  c.  4, 
t.  43,  p.  27. 

Oeoanismus,  (pi.  Organismi),  better  Scienti- 
fically than  Organism  for  a  Domain,  c.  2,  t. 

43,  p.  26 ;  see  Terminology  ;  Human,  The 
Grand,  t.  311,  p.  224 ;  and  Chaos  =  Crude 
and  Subdued  Nature,  t.  511,  p.  369. 

Obganization,  science  of,  a.  2,  3,  c.  5,  t.  5,  p. 
6 ;  delineation  of,  a.  1,  t.  42,  p.  25;  perma- 
nent, related  to  Anatomy,  static  as  part  of 
Body,  Shape,  Form, Idea,  a.  3,  do.;  internal, 
functional,  related  to  Physiology,  Senti- 
ments, Feelings,  Emotions,  do. ;  sub-motic, 
do.;  alI,byAnalogy,  thesame,do.;  of  Whole 
Universe,  of  Natural  Things,  instinctive, 
reflective,  t.  136,  p.  75  ;  illustrated  in  Em- 
bryology, c.  1-44,  do.,  pp.  75-89  ;  impreg- 
native  Male  Principle  on  the  Yolk ;  Segmen- 
tation ;  a  true  Synthesis,  c.  2,  do.,  p.  75 ; 
incubation,  Male  and  Female  Principles 
co-operating,  c.  3,  do.,  p.  76  ;  Segmentation 


regular,  c.  4,  do.;  Male  Principle  knife- 
like. Female  Conception,  c.  5,  do. ;  Embry- 
onic, Natural  Type  of  all  organization,  c.  6, 
do.,  p.  77;  Sectarian  division  (Segmentation) 
of  Christian  World  is  preparing  a  higher  Or- 
ganic Unity,  c.  7,  do. ;  illustration  of,  from 
Natural  History,  c.  11-18,  do. ;  of  Move- 
ment, is  Kegulation,  c.  14,  18,  do.,  pp.  79, 
80;  Feminoid,  destined  to  chaos  and  de- 
struction, may  be  retrieved  by  advent 
of  Masculism,  c.  14,  16,  t.  136,  pp.  78,  79 ; 
c.  23,  do.,  p.  81 ;  Pivot  or  Centre  of,  t.  760, 
p.  485 ;  all  True,  Corporate,  rests  on  an 
achieved  Individuality  of  the  Parts  or  Mem- 
bers, t.  759,  p.  484  ;  of  Society,  what,  t. 
761,  p.  485;  Science  of,  Societary,  t.  842,  p. 
619  ;  skilled,  of  all  Human  Atfairs,  t.  890,  p. 
536 ;  1. 1119,  p.  636 ;  Orderly,  of  all  Human 
Affiiirs,  t.  1123,  p.  639. 

Organized  Human  Society,  Type  the  Army ; 
Higher  Industrial  Type  future,  t.  842,  p. 
519. 

Original,  =  Odd,  t.  703,  p.  466. 

Originals,  Antithetical  to  Eeflexions,  c.  24, 
t.  503,  p.  367. 

Origins,  Natural,  =  Logical  Ultimates,  a.  17, 
c.  32,  t.  136,  p.  91 ;  Logical,  a.  18,  do. ;  a. 
20,  do. ;  of  Knowing,  Categories,  Laws  of 
Mind,  a.  23,  do.,  p.  92;  or  Principles  re- 
presented by  the  Foetus,  t.  705,  p.  466. 

Ornate  ;  see  Elaborate. 

OssA  Innominata  ;  see  Pelvis. 

Ossicula  Auditus,  t.  1056,  p.  615. 

Ostensible  Multifariousness  of  Nature, 
what,  t.  705,  p.  4S9. 

Outer  Relations,  of  Society,  t.  312,  p.  224. 

Outlay,  or  Plan,  Architectural,  relation  of  to 
Geometry,  t.  273,  p.  200;  Elementary,  of 
Appearances,  reversed,  t.  884,  p.  633; 
illustrations.  Child,  Animal,  do. ;  Mathe- 
matical, of  the  Head;  Universologieal 
Phrenology,  t.  946,  947,  p.  661 ;  see  Primi- 
tive Outlay,  Ideal  Outlay ;  of  Cosmos ; 
see  Stabiliology. 

Outline,  of  Egg",  t.  775,  p.  492  ;  t.  786,  p.  496 ; 
of  a  Globe  or  Circle,  or  Expanded  Point  in 
a  Circle,  t.  821,  p.  512. 

Outside  Aspect,  =  Objectivity,  t.  310,  p.  224. 

Ova  ;  see  Egg.        ' 

Oval,  what,  t.  553,  p.  393. 

Oval  Type  Forms,  =  Art-Philosophy,  t.  996, 
p.  580;  t.  1001,  p.  583. 

Ovation,  t.  991,  p.  578. 

Overlapping,  illustrated  as  between  Femin- 
ism and  Masculism,   c.  18,  t.  136,  p.  80 ;  c. 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


717 


44,  do.,  p.  89  ;    a.  31,  c.  82,  do.,   p.  95 ;    of       t.  783,  784,   pp.  494,  495 ;    Diagrams  No3. 
Chemistry  and  Physics,  t.  392,  p.  278  ;    in-        51,  52,  pp.  495,  497  :  t.  798,  p.  499. 


Chemistry  and  Physics,  t.  392,  p.  278  ;  in- 
stances of,  kinds  of,  c.  40,  t.  503,  p.  376  ; 
as  Formula,  t.  527,  p.  382 ;  t.  528,  do.  ;  t. 
890,  p.  536  ;  of  Octaves,  t.  948,  p.  562. 

OvER-SouL,  t.  767,  p.  488. 

Ovoid,  =  Human  Face  and  Head,  t.  553,  p. 
394 ;  formation  of,  from  Globe  and  Cube, 


51,  52,  pp.  495,  497 ;  t.  798,  p.  499. 
OvoiDULE,  Ovoid  Surface,  Solid  Ovoid,  t.  915, 

p.  548  ;  Diagram  No.  67,  do. 
Ovulation,  Spontaneous,  c.  23,  t.  136,  p.  81. 
OwBN,  (Richard),  "  Typical  Vertebra,"  1. 166, 

p.  120. 


Pages,  and  Leaves,  Diagram  No.  69,  t.  923, 
p.  551. 

Painting,  Art  of— Euskin,  t.  494,  p.  353. 

Pairs  of  Contraries  ;  see  Antitheses. 

Palace,  Central  and  Royal,  of  the  Mind,  t. 
980,  p.  573. 

Pale,  of  the  New  Catholic  Church,  no  Salva- 
tion out  of,  a.  50,  t.  204,  p.  172. 

Palsy  ;  see  Hemiplegia,  and  Paraplegia. 

PanelSj  Interspaces  of  Architectural  Plan,  t. 
274,  p.  201. 

Pansclavism,  meaning  of— Wronski,  c.  6,  t. 
448,  p.  320. 

Pantarchal  Government,  Pivot  of  Unity  for 
Humanity ;  Self-authorized  ;  Function  of, 
c.  6,  t.  448,  p.  321. 

Pantarchal  University,  c.  1,  t.  484,  p.  846 ; 
and  Institutions,  Basis  of,  t.  485,  p.  347. 

Pantarchal  Regime,  in  Government,  t.  769, 
p.  4S8. 

Pantarchism,  and  Social  Integralism  stated, 
t.  56,  p.  34 ;  the  Reconciliation  of  all  Op- 
posites,  practically  and  theoretically,  do. ; 
pushes  Individualism  to  Extremes  with 
Warren,  the  True  Aristocracy  with  Comte, 
and  Charm  or  Attraction 'with  Fourier,  do. ; 
furnislies  the  Philosophy  of  History,  Signi- 
ficance of  Doctrines,  Rights  and  Sectarian 
Peculiarities,  etc.,  t.  57,  p.  35  ;  does  not 
supersede  necessity  for  religious  Culture, 
t.  58,  do. ;  work  of  the  Head  in  the  service 
of  the  Heart,  do. ;  analogous  with  whole 
human  figure,  t.  80,  p.  44 ;  see  Typical  Ta- 
bleau, Man  and  the  World,  (Diagram  No. 
2,  t.  41,  p.  24)  ;  t.  80,  p.  45. 

Pantarchy,  New  Spiritual  Planetary  Gov- 
ernment, t.  432,  p.  305. 

Pantheism,  and  Nihilism,  Extremes,  t.  366, 
p.  261 ;    Clef  of,  t.  368,  p.  262  ;    Relations 


and  Clefs  of,  t.  469,  p.  837  ;  Table  84,  do., 
p.  338  ;  echoes  to  Cosmology,  do. 

Pantologio,  definition  and  derivation  of,  c. 
8, 1. 15,  p.  12 ;  distributed,  c.  9,  do.,  p.  13 ; 
applied  =  Metaphysics  of  the  Mathematics, 
c.  10,  do. ;  exhaustive  and  complete,  c.  9, 
t.  321,  p.  234 ;  (and  Mathematics),  Elemen- 
tary, Theoretical,  Pure,  Applied,  t.  595, 
596,  p.  421 ;  Diagram  No.  28,  t.  596,  p.  422  ; 
St.  Andrew's  Cross,  t.  598,  p.  423  ;  Diagram 
No.  30,  do. ;  of  the  Mathematics,  what,  t. 
620,  p.  437;  Analogues  of,  reconciled,  t.  638, 
p.  447. 

Pantological  Order,  plan  of,  in  scale,  t.  619, 
p.  436. 

Pantological  Methods,  in  Science,  t.  583,  p. 
413  ;  t.  622,  p.  438. 

Pantolooicismus,  t.  619,  p.  437  ;  t.  G20,  do. 

Pantology,  not  so  good  a  term  as  Uuivcrsol- 
ogy,  c.  1,  t.  3,  p.  2. 

Paradise  Regained,  to  be  so,  on  earth,  t.  433, 
p.  306. 

Paradox,  Religious,  the  Millennium  to  ac- 
company the  destruction  of  the  Earth,  to  be 
established  on  the  Earth,  1. 178,  p.  128 ;  re- 
lieved, t.  750-756,  pp.  481-483. 

Parallel  or  Repetitive  Order,  etc. ;  see 
Identity  of  Law. 

Paralysis,  One-Sided,  Symbolism  of,  t.  322, 
p.  228. 

Paraplegia,  Sociological  Analogue  of,  t.  933, 
p.  574. 

Parenthesis,  of  Preclefs,  t.  291,  292,  p.  213  ; 
half  of,  t.  299,  p.  217. 

Parmenides,  Being  and  Not-Being,  a.  31,  t. 
204,  p.  160  ;  Table  1,  c.  1,  t.  226,  p.  163. 

Partialism,  the  Greatest  of  all  Errors,  1. 1115, 
p.  634 ;  the  denial  of  Opposite  Truths,  do. ; 
when  rectified,  men  can  judge  of  details, 


718 


DIGESTED  i:S^DEX  OF  THE 


do. ;  will  give  place  to  Integralism,  1. 1123, 
p.  638. 

Pabticulab  Faculty,  the,  in  Man,  distin- 
guished Iroiii  the  Universal  Faculty,  a.  16, 
t.  204,  p.  152 ;  Truth  for  Some  not  Truth 
for  All,  do. ;  a.  33,  do.,  p.  161 ;  a.  38,  do., 
p.  166 ;  addressed  by  Inspiration,  etc.,  a. 
51,  t.  204,  p.  172  ;  difference  between,  and 
the  Universal,  a.  55,  do.,  p.  173  ;  1. 1117,  p. 
635. 

Pabticulab  Tbuth,  and  Faculty  in  Man, 
Idiophronicism,  a.  33,  t.  204,  p.  161 ;  Table 
1,  c.  1,  t.  226,  p.  163  ;  a.  38,  t.  204,  p.  166. 

Pabticulabitt,  the  minutest,  reveals  a  new 
kind  of  Universality,  =  Analytical  Gen- 
EBALIZATI02T ;  866  Tccth  and  Nails,  1. 1011, 
p.  589. 

Partness,  and  Wholeness,  t.  806,  p.  221 ;  t. 
308,  p.  222  ;  Differentiation,  t.  380,  p.  275 ; 
t.  390,  p.  276 ;  Table  27,  do.  ;  see  Whole- 
ness and  Halfism. 

Pabts,  of  Objects,  as  of  the  Planet,  Analogues 
of  Fractions  in  Number,  t.  673,  p.  459 ; 
more  properly,  however,  the  Sections  of 
Space,  t.  674,  do. 

Pabts  of  Speech,  Seven,  =  Comte's  Seven 
Grand  Sciences,  t.  451,  p.  819 ;  see  Lan- 
guage. 

Pabts  of  thb  Body,  Analogies  of,  a.  9,  c.  32, 
1. 136,  p.  88 ;  see  Members. 

Partltiition,  Parting,  De-Parting,  t.  556,  p. 
395 ;  t.  557,  do. 

Passional  Attbaction,  Introduction,  p.  xiv ; 
— Fourier,  t.  54,  p.  33;  do.,  =  Social 
Chemistry,  t.  391,  p.  277. 

Passions,  Harmony  of,  Fourier,  t.  54,  p.  S3 ; 
Motor- Forces  of  the  Soul,  do. ;  as  the  word 
is  used  by  Fourier,  nearly  =  "Love"  of 
Swedenborg,  "  Affection "  of  Comte, 
"  Feeling  "  of  the  Metaphysicians,  1. 105, 
p.  61 ;  c.  1,  do.,  p.  62. 

Passivb,  the  Mind  is  so,  or  compelled,  in 
Sensation,  a.  43,  t.  204,  p.  168. 

Pathology,  Comparative;  see  Comparative 
Pathology. 

Pathway,  of  Time,  t.  658,  pp.  896,  897 ;  an 
Ordinismus,  t.  893,  p.  536  ;  t.  895,  896,  pp. 
537,  538 ;  Diagrams  Nos.  62,  63,  pp.  538, 
539,  =  Spinal  Column,  do. ;  see  Orbit. 

Pattebn,  s) ;  see  Type,  Type-Forms. 

Paul,  Modifier  of  Christianity  by  Greelc 
learning,  a.  66,  t.  204,  p.  174 ;  t.  468,  p. 
337. 

Peculiabities,  Sectarian;  see  Sectarian  Pe- 
culiarities. 


Pedestal,  and  Capital,  1. 1025,  p.  597. 

Plleoe,  is  looking  for  a  Unitary  Law,  Intro- 
duction, p.  xxii. 

Pelvis,  lower  Story  of  Body,  t.  285,  p.  209 ; 
=  Basement  of  House,  c.  2,  t.  453,  p.  322 ; 
and  Skull,  Analogue  of,  t.  455,  p.  326  ;  t. 
460,  p.  332  ;  t.  464,  p.  334 ;  c.  7,  t.  503,  p. 
360;  Diagram  No.  71,  t.  954,  p.  564;  t. 
956,  p.  565. 

People,  The  Masses,  Feminoid,  t.  803,  p.  502; 
constituted  of  Individual  Units,  t.  842,  p. 
519 ;  see  Monarch. 

Pebas,  ThI  Limit,  =  Duism,  contrasted  with 
Apeirauy  a.  20,  t.  204,  p.  153 ;  t.  467,  p. 
336. 

Pebception,  as  discussed  by  the  Philosophers, 
c.  32,  and  a.  1,  do.,  t.  136,  p.  83 ;  Kantean 
and  Hartleian  theories — Mill,  a.  1,  11,  do., 
pp.  83-89  ;  Universological  Statement  of, 
a.  11,  do.,  p.  89  ;  chief  battle-ground  of 
Philosophy,  t.  397,  p.  280  ;  Innate  Element 
of  Mind ;  Antithet  of  Sensation,  do. ;  Fo)'m 
of  Mind,  do. ;  is  it  derived  from  Sensation  ? 
do. ;  Analogue  of  Lines  of  Form,  t.  399,  p. 
231;  is  Discrimination,  t.  401,  p.  282;  is 
Cut  and  Line,  do. ;  and  Sensation  insepa- 
rable—Fcrricr,  t.  410,  p.  287  ;  Phrenological 
Organs  of,  t.  933-941,  pp.  657-5G0. 

PrBENNiUM,  suggested  for  Millennium,  ob- 
jection, c.  1,  t.  186,  p.  131. 

Pebfobmance  ;  see  Action,  and  Art. 

Pebiod,  in  Clef,  Notation,  t.  291,  293,  pp. 
213-215. 

Pebiodicity,  feminoidal  insignia,  a.  22,  c.  32, 
t.  136,  p,  92 ;  characteristic  of  Woman,  c. 
23,  t.  503,  p.  366. 

Pebiods,  in  Time,  Analogues  of.  Vertebrae ; 
Succession  in  Time,  t.  455,  p.  326  ;  three 
Grand,  of  Development,  t.  988,  p.  576. 

Pebiphery,  of  the  Universe,  t.  823,  p.  513. 

Pebmanence,  Essential,  of  all  Principles,  a.  5, 
t.  999,  p.  584. 

*' Pebmanency  of  Law," — Comte,  a.  5,  t. 
999,  p.  584. 

Pebmanent,  The,  and  The  Evanescent,  Table 
1,  c.  1,  t.  226,  p.  163. 

Pebmanent  Foundations,  reached  by  Kadi- 
cal  Analysis,  t.  483,  p.  345. 

Pebpendiculab,  replaces  Horizontal,  t.  29,  p. 
18 ;  Diagram  No.  2,  (Typical  Tableau),  t. 
41,  p.  24  ;  Man  alone  achieves  it,  t.  844,  p. 
583  ;  =  Length,  t.  1018,  p.  592. 

Pebpendicularitt,  Ongoing,  Co-sequences, 
t.  585,  p.  414 ;  to  a  Point,  do. ;  Ilorizontal- 
ity,  Inclination  =  Stabiliology,   t.  027,  628, 


BASIC   OUTLINE  OF  UNIVERSOLOGY. 


719 


p.  441 ;  related  to  Three  Kingdoms,  do., 
and  t.  629,  630,  pp.  441, 442 ;  t.  631,  p.  442  ; 
t.  1088,  1089,  p.  624. 

Persian  Philosophy  ;  B2Q  Philosophy,  Per- 
sian. 

Persistknce,  in  Time,  complete  Aspect  of,  t. 
658,  p.  396 ;  Table  39,  do.,  p.  397. 

Persistent  Eemainders,  =  Ghosts  or  sur- 
viving Films  ;  of  Men,  Ideas,  Things,  c.  3, 
t.  434,  p.  308. 

-Person;  see  Point. 

Personality,  developed  in  the  Members, 
only  true  basis  of  Society — Perrier,  a. 
46,  t.  204,  p.  169  ;  The  Absolute,  t.  422,  p. 
295. 

Persons,  Scheme  of  Arrangement  of,  t.  310, 
p.  223 ;  t.  311,  312,  p.  224. 

Perspective,  t.  1088,  p.  624. 

Pessimism,  will  yield  to  the  Pessimoid,  t. 
412,  pp.  288,  289. 

"  Phalanxes'^ — Fourier;  Palaces,  the  Homes 
of  the  People,  t.  931,  p.  556. 

Pharos,  within  the  Tholus,  c.  5,  t.  453,  p. 
326. 

Phases  ;  see  Aspects. 

Phenomena,  obscure  the  Typical  Plan  of 
Creation,  t.  494,  p.  354 ;  Analogue  of. 
Square,  t.  588,  p.  417;  Diagram  No.  26,  do., 
p.  418 ;  and  Noumena,  Oppositeness  of,  t. 
756,  p.  482. 

Phenomenality,  Matteroid  and  Mentoid,  a. 
4,  t.  267,  p.  199. 

Phenomenismus,  Objective  and  naturoid  per- 
ception of  things  and  facts,  c.  1,  t.  93,  p. 
55 ;  =  Phenomenology  where  Hegel  began, 
do. ;  blended  with  "  Nature,"  do.,  p.  56  ; 
account  of  by  Chalybaus,  do. 

Phenomenology  ;  see  Phenomenismus. 

Philosopher's  Stone,  Introduction,  p. 
xxxiii. 

"  Philosophie  PosrriVE,"  the  Fundamental 
Elaboration  of  Comte,  t.  36,  p.  21. 

Philosophies,  Consideration  of,  not  exhaust- 
ive, c.  2,  t.  93,  p.  56. 

Philosophoid,  Distribution  of  Society,  gen- 
eralized, discursive,  Comte's,  t.  46,  p.  29. 

Philosophy,  of  Common  Sense ;  see  Common 
Sense  Philosophy ;  Practical ;  see  Practical 
Philosophy ;  designated  and  contrasted 
with  Echosophy  and  Practical  Philosophy, 
1. 12,  p.  9  ;  characterized,  less  exact,  c.  1, 
do. ;  becomes  Exact,  do. ;  see  Sciento-PhU- 
osophy  ;  derivation  of,  c.  3,  do. ;  repeats 
Nature,  1. 13,  p.  9  ;  see  Natural  Philos- 
ophy ;    goes  back  of  Nature  to  Substance 


and  Cause,  do.,  p.  10 ;  =  Metaphysics,  do. ; 
begins  in  Unity,  ends  in  Diversity,  c.  1,  t. 
15,  p.  10 ;  Substance  and  Cause,  do. ;  see 
Table  1,  do. ;  in  Scale  with  Science  and 
Eeligion,  t.  16,  p.  11;  beginning  of  uni- 
versal development,  do. ;  corresponds  to 
Mind,  t.  18,  p.  12  ;  Integral,  the  reconcil- 
iation of  Bacon  and  Descartes,  c.  8,  t,  15,  p. 
13  see  Integralism  ;  considers  the  Whole 
Universe,  t.  18,  do. ;  alliances  of,  crossing, 
and  direct,  with  matter  and  mind,  t.  80,  p. 
18  ;  of  History,  to  result  from  Social  Inte- 
gralism, t.  57,  p.  35 ;  of  Integralism ;  see 
Integralism ;  P«rsian,  Symbolism  of.  Light 
and  Darkness ;  Day  and  Night,  c.  3,  t.  93, 
p.  56  ;  Egyptian,  Symbolism  of,  Time  and 
especially  Past  Time,  whence  conservative 
and  superstitious,  c.  4,  do. ;  Hebrew,  Sym- 
bolism of.  Future  Time,  Prophecy,  c.  5, 
do. ;  Hindoo ;  see  Hindoo  Pliilosophy ; 
Chinese,  see  Chinese  Philosophy,  etc. ; 
German,  based  on  Kant's  "Quality,"  t. 
109,  p.  64,  Law  of  Mental  Evolution,  contin- 
ued in,  t.  106-122,  pp.  63-71,  Philosophoid 
or  Naturoid,  not  Scientoid,  t.  109,  p.  65, 
carried  over  from  Naturoid  to  Scientoid 
Stage,  do. ;  Kantean,  see  Kantean  Philos- 
ophy ;  of  History,  t.  132,  p.  74 ;  Eecent 
British— Masson,  a.  12,  c.  32,  1. 136,  p.  89 ; 
all  Modern  Systems  of,  from  Greek,  a.  56, 
t.  204,  p.  174  ;  see  Ferrier  ;  Pythagorean, 
Atomic,  etc.,  see  Pythagoras,  Atomists, 
etc. ;  condemned  by  Comte  and  Lewes,  a. 
3,  t.  267,  p.  197  ;  Three  Counter-statements, 
1.  Other  Things  discovered ;  2.  Negative 
Eesults  obtained ;  3.  27ie  Absolute  no  more 
unintelligible  than  any  other  Abstract  Term, 
a.  4,  t.  267,  p.  197  ;  Mental,  Vander  Weyde, 
t,  336,  p.  239 ;  Unismal,  t.  439,  p.  312 ; 
"First,"  "Second,"  "  Third,"— Comte, 
not  same  as  "Objective  Method,"  etc.,  t. 
449,  p.  317  ;  t.  450,  do. ;  explained,  do.,  p. 
318;  see  "First,"  "Second,"  and  "Third" 
Philosophy ;  of  Hoene  Wronski,  stated, 
c.  6,  t.  448,  p.  320  ;  the  New,  includes  all 
others,  and  is  yet  itself  new,  t.  464,  p.  335 ; 
"  an  Absolute  Science,"  etc.,  E.  L.  &  A.  L. 
Frothingham,  t.  466,  p.  336  ;  suggestive 
criticism  of,  t.  467,  do. ;  Proper ;  see  Na- 
turo-Metaphysic ;  has  functionated  between 
Sromething  and  Nothing,  t.  742,  p.  478; 
heretofore  as  the  Woman  apart  from  the 
Man  ;  not,  therefore,  fruitful ;  will  be  im- 
pregnated by  Science,  t.  748,  p.  480 ;  and 
Science  brought  under  the  Operation    of 


720 


DIGESTED   INDEX  OF  THE 


the  Same  Law,  specifically,  t.  806,  p.  505 ; 
=  Cosmos,  t.  995,  996,  p.  580 ;  1. 1001,  p. 
583  ;  relation  of,  to  Cosmical  Form,  t.  1066, 
p.  618 ;  as  Absolute  Science,  the  Frothing- 
hams,  characterized,  t.  1098-1103,  pp.  627, 
628 ;  Two  Grand  Opposite  Doctrines  of,  a. 
1,  2,  c.  1,  t.  1119,  pp.  636,  637. 

Phonetic  Alphabet  ;  see  Universal  Alpha- 
bet. 

Phonetio  Teaching,  as  illustrative  of  Radical 
Analysis,  t.  483,  pp.  344,  345 ;  t.  484,  p.  346  ; 
Boyle  (A.  F.),  c.  1,  do. 

Phoneticians,  specially  prepared  to  under- 
stand Eudical  Analysis,  t.  484,  p.  346. 

Phonetics,  Students  of,  may  understand  in 
part  the  meaning  of  the  Letter-Sounds,  t. 
567,  p.  401. 

Phonogbapht,  Pitman's,  illustrates  Point- 
Form,  t.  604,  p.  427  ;  Diagram  No.  34,  do., 
see  Pitman's  Phonography. 

Phrenological  Organs,  the,  of  the  Grand 
Man  (Society)  are  the  conflicting  Sects  and 
Doctrines,  to  be  reconciled,  t.  73,  p.  42 ; 
not  equal  in  rank,  t.  74,  p.  43. 

Phrenology,  a  branch  of  Monanthropology, 
t.  5,  p.  3  ;  c.  4,  do.,  p.  5  ;  c.  3,  t.  40,  p.  25  ; 
Ordinary  and  Universological,  t.  932-947, 
pp.  557-562 ;  the  Ordinary,  empirical,  t. 
937,  p.  559  ;  the  Universological,  adds  a 
new  Ek-ment,  answers  Sir  "William  Ham- 
ilton's Criticism,  t.  945-947,  pp.  561,  562, 
a  real  Mental  Geography  of  Head  and 
Brain,  begins  at  the  opposite  end  of  the 
Subjectj  do.,  t.  966,  p.  570  ;  t.  969,  p.  570  ; 
t.  1078,  p.  622;  t.  1081,  p.  623. 

Physical  Geogbajhy,  completion  of,  t.  432, 
p.  304. 

Physics,  place  of  in  scale,  Table  15,  (Fun- 
damental Exposition),  t.  278,  p.  204 ;  Prop- 
erties of  Matter— Henry,  t.  392,  p.  277 ; 
compared  with  Chemistry,  do.,  p.  278; 
Analogue  of  Symbolology,  Table  28,  t.  393, 
p.  278  ;  Table  29,  t.  394,  p.  279  ;  analogues 
of,  with  Aspects,  Eeflects,  Faces,  Facets,  t. 
453,  p.  322,  with  Form  abstracted  from 
Substance,  do. 

Physiology,  several  meanings  and  inclusions 
of,  c.  1,  2,  t.  5,  p.  4;  divided  into  Macro- 
nnd  Micro-Physiology,  do. ;  symbolized  by 
the  Heart  and  circulation  of  the  Blood,  a. 
2, 3,  t.  42,  p.  25  ;  t.  42,  p.  26  ;  and  Anatomy, 
Analogy  of,  t.  44,  p.  29 ;  Naturoid,  t.  43,  do. ; 
Notation  of,  t.  302,  p.  218 ;  and  Anatomy, 
contrasted,  c.  25,  t.  503,  p.  367 ;  t.  967,  p. 
570 ;  Subjective,  t.  972,  p.  571 ;  represented 


in  Trunk  of  Body,  t.  975,  p.  572;  only 
studied  completely  through  Sociology,  t.  981, 
982,  pp.  573,  574;  related  to  Flesh  and 
Bone,  t.  1080,  p.  623. 

Pillars,  Caryatides,  t.  1025,  p.  597. 

Pitman's  Phonography,  introduced  in  Amer- 
ica by  Andrews  and  Boyle,  c.  1,  t.  484,  p. 
S46. 

Pivot,  related  to  Head,  First,  One,  Cause, 
First  Cause,  Hinge,  Centre,  1. 117,  p.  68; 
Sub-pivot,  etc., — Fourier,  c.  7,  t.  503,  p. 
361 ;  of  Number-Groups,  t.  658,  p.  457 ;  of 
Organization,  God,  King,  Chief,  Priest, 
Leader,  "Boss,"  t.  760,  pp.  484,  485; 
material,  in  Society,  t.  762,  p.  485. 

Pivotal  Numbers,  Table  of  Eelations  of,  to 
Nature,  Science,  Art,  Table  1,  c.  9,  t.  503, 
p.  361 ;  c.  10,  do.,  p.  362  ;  see  Sacred  Num- 
bers ;— Fourier,  t.  707,  708,  p.  467,  468 ;  t. 
948,  p.  562 ;  t.  950,  951,  p.  563  ;  1. 1029,  p. 
599  ;  t.  1031-1075,  pp.  601-620. 

Pivotal  One — Fourier,  c.  7,  t.  903,  p.  546. 

Pivotal  Person,  in  Government  or  Society, 
Masculoid,  t.  803,  p.  502. 

Pivotal  Positim-^,  in  Seriation  of  Sciento- 
PhUosophic  Universal  Principles,  t.  464,  p. 
334. 

Pivots,  Social,  Monurclis,  Leaders,  etc.,  t. 
304,  p.  220;  t.  311,  p.  224. 

"Place  of  God,"  for  Social  Pivots  or  Gov- 
ernors, t.  311,  p.  224. 

Placenta,  Social,  Old  Mystical  Ground  of 
Life,  t.  484,  p.  306. 

Plagues,  to  fall  on  the  rejectors  of  the  New 
Truth,  a.  52,  t.  204,  p.  173. 

Plan,  of  the  Book,  Introduction,  pp.  viii, 
xxxii,  xxxix ;  The  Divine,  in  Visible  Crea- 
tion, type  of  Doctrinal  Adjustment,  t. 
1113,  p.  633 ;  see  Structure. 

Planes,  segmentizing  the  Globe,  t.  782,  p. 
494 ;  Three  Diametrical,  t.  1030,  p.  599. 

Planetary  World,  Measured  Series,  t.  874, 
p.  530. 

Planetary  Evolution,  of  the  Unity  of  the 
Kace,  t.  1114,  p.  634. 

Planetary  Order,  of  Literature,  a.  19, 1. 152, 
p.  124. 

Planet  ;  see  Earth-Ball,  and  Space,  =  Unit 
and  Zero,  in  Natural  and  Logical  Orders, 
respectively.  Diagram  No.  44,  t.  653,  p. 
455  ;  t.  654,  do. ;  t.  658,  p.  457,  4.')8  ;  mov- 
ing through  Space,  Analogue  of  Total  Cre- 
ation ;  its  Train  or  Trail  of  Ghost-Planets, 
=  Precedence  in  Time,  t.  G70,  p.  4 '8 ;  Dia- 
gram No.  45,  do.,  p.  459 ;    Analogue  of 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


721 


Skull  and  its  Train  of  Vertebrse,  t.  671,  do. ; 
see  Globe  ;— Fourier,  t.  802,  p.  500. 

Planets,  illustration  of  Members  of  Society, 
t.  310,  p.  224 ;  t.  812,  do.  ;  Analogues  of 
Objects  or  Things  generally,  and  of 
Numeral  Integers,  t.  673,  p.  459;  see 
World(s.) 

Planoids,  Concentric,  t.  637,  p.  447. 

Plans  of  Structure,  of  Animals — Agassiz, 
t.  630,  p.  442  ;  Uiiiversological,  t.  631,  p. 
•  443  ;  see  Typical  Plans. 

Plasmal  Form,  Diagram  No.  48,  Fig.  3,  t. 
776,  p.  492 ;  t.  784,  p.  494 ;  Diagrams  Nos. 
51,  52,  pp.  495,  497. 

Platform(s),  t.  890,  p.  536;  mechanizing; 
see  Octave. 

Plato,  his  meaning  of  Spiritualism,  as  against 
Comte,  a.  3,  t.  36,  p.  21 ;  prefigured  Swed- 
enborg,  t.  91,  p.  55  ;  Table  1,  c.  1,  t.  226,  p. 
163  ;  his  doctrine  of  Ideas,  raises  Thought 
above  Sensation,  a.  45,  t.  204,  p.  169  ;  drif: 
towards  Pliilosophy,  a.  56,  do.,  p.  174;  and 
Swedenborg,  Intuition  of  Pure  Forms  or 
Ideas,  t.  321,  p.  227 ;  his  idea  of  Man  and 
Woman  as  Hemispheres,  t.  322,  p.  228 ;  his 
Dialectic,  t.  330,  p.  236  ;  t.  744,  p.  478 ;  t. 
1055,  p.  615. 

Platonists,  Constructive  Idealists — Masson, 
a.  5,  t.  366,  p.  265. 

Plat,  and  Labor,  alluded  to,  a.  3,  t.  42,  p.  25. 

Plenal  Form,  the  ISIorphic  Nothing  (Eeal 
Something),  t.  802,  p.  500 ;  c.  1,  do.,  p. 
501 ;  Antithesis  of,  t.  814,  p.  509  ;  t.  802,  p. 
500 ;  t.  814,  815,  p.  509  ;  Table  45,  do.,  p. 
510. 

Plenum,  and  Vacuum,  Positive  and  Negative, 
t.  716,  p.  469 ;  Diagram  No.  46,  do.,  p. 
470 ;  t.  801,  p.  500. 

Pluralism,  related  to  the  Number  Two,  t. 
202,  p.  141 ;  t.  209,  p.  149 ;  and  Singulism, 
relation  between,  t.  764,  p.  486  ;  see  Sin- 
gulism. 

Plurality,  procedure  to,  from  One,  pro- 
gressive, developing,  t.  129,  p.  73  ;  social 
diffusive,  liberating,  etc.,  1. 131,  do. ;  and 
Singleness,  Analogues  of  Two  and  One,  t. 
701,  p.  465  ;  of  Points  or  Dots,  in  Aggre- 
gations ;  of  Individual  Things  or  Persons ; 
Masses  in  Society,  etc.,  t.  842,  p.  519. 

Pluralizable  Objects,  Concrete  Form,  t. 
507,  p.  362. 

Pluraliza-le  Substantives,  t.  692,  p.  463  ; 
t.  701,  p.  465  ;  Singular  and  Plural,  do. 

Pluraloid,  c.  1,  t.  15,  and  Table  1,  p.  11 ; 
Table  3,  t.  27,  p.  17. 


Plural  Number,  Comparological,  (groupial, 
etc.),  t.  842,  p.  519. 

Plus,  Minus,  Equation,  illustration  from,  In- 
troduction, p.  xiv ;  as  Clefs,  defined,  t.  240, 
p.  186  ;  M,  N,  Ng,  t.  570,  p.  404 ;  Diagram 
No.  20,  do..  Diagram  No.  21,  p.  405 ;  = 
Fluidity,  t.  678,  p.  460 ;  different  levels,  t. 
679,  do. ;  Place  of,  in  Numerismus,  Tabic 
42,  t.  683,  p.  461. 

Pneuma,  Greek  for  Spirit,  t.  396,  p.  280. 

Pneumatismus,  Distribution  of;  Heavens, 
Purgatory,  Hells,  t.  300,  p.  217  ;  (the  Spirit- 
World),  Stories  {Etages)  of,  t.  404,  p.  283 ; 
of  the  Body,  the  Lungs,  c.  3,  t.  453,  p. 
324. 

Pneumato- ANTHROPOLoaT,  a  branch  of  Pneu- 
matology,  t.  39,  p.  22. 

Pneumato-Cosmologt,  a  branch  of  Pneumat- 
ology,  t.  39,  p.  22. 

Pneumatological  Form,  Ghostly,  Semi-real, 
t.  613,  p.  433  ;  Celestial,  Infernal,  do, ;  see 
Sphere. 

Pneumatologt,  Science  of  Spirit  and  the 
Spirit-World,  repeats  whole  outer  Universe, 
c.  4,  t.  9,  p.  7 ;  t.  38,  p.  22 ;  Table  7,  (Typical 
Table),  t.  40,  p.  23 ;  requires  Pre-clef,  *t.  282, 
p.  207  ;  distributed;  Heavens,  Hells,  World 
of  Spirits  ;  Inferno,  Purgatorio,  Paradiso — 
Swedenborg,  Dante,  Carlyle,  t.  286,  p.  210 ; 
t.  294,  p.  215  ;  Cosmology  and  Anthropol- 
ogy, Order  of,  t.  298,  p.  217;  (Aerial), 
echoes  to  Meteorology,  Table  17,  t.  339,  p. 
241 ;  repeats  the  Psychological  Differ- 
ence, Table  20,  t.  355,  p.  250 ;  lower 
than  Anthropology,  c.  1,  t.  434,  p.  307  ; 
echoes  to  Mysticism,  t.  469,  p.  338  ;  Table 
84,  do. 

PoE,  Edgar  A.,  his  doctrine  of  "  Consistency," 
p.  xxxii;  denies  Axioms,  along  with  Mill, 
a.  55.  t.  204,  p.  173 ;  on  the  Primitive  Ee- 
pulsion,  (Note),  t.  622,  p.  439. 

Poetry,  Measured  Series— Fourier,  t.  708,  p. 
468. 

Point,  the,  representative  of  Substance,  a.  8, 
c.  32,  1. 136,  p.  86 ;  resolves  into  Lines,  do. ; 
Point,  and  Unit ;  Line  and  Duad;  Number 
and  Form,  Analogy  of,  a.  26,  t.  204,  p.  158  ; 
and  Thing,  Entity,  Sensation,  and  Thought, 
Thought-line,  Eelation,  Comparison,  a.  37, 
do.,  p.  165  ;  a.  38,  do.,  p.  166  ;  how  de- 
pendent on  Line,  do. ;  scientifically  sub- 
ordinate, do. ;  and  Line,  Analogues  of  the 
two  Kinds  of  Truths,  do. ;  a.  44,  do.,  p. 
168  ;  can  only  diffuse  into  Being  through 
Lines,  a.  47,  do.,  p.  170 ;  =  Unit  =  Thing, 


722 


DIGESTED  INDEX  OF  THE 


t.  251,  p.  190;  substance-like,  sensationoid, 
do. ;  Geometrical,  detiuitiou  of,  a  ''  Sense- 
less Abstraction,"  a.  21,  t.  267,  p.  210 ;  The, 
Thin,  the  Form  Analogue  of  the  Numerical 
Unit,  t.  530,  p.  382 ;  Thick,  of  Object,  do., 
p.  383 ;  Analogue  of  Spirit  of  One,  t.  532, 
do. ;  and  Line,  belong  to  Elementismus  of 
Form,  t.  538,  p.  38G ;  Type  of  Position,  t. 
639,  do. ;.  Table  36,  do. ;  t.  541,  p.  387; 
Least  Element  of  Koundness,  t.  546,  p.  390 ; 
with  Expansion  allowed  to  it,  t.  547,  do. ; 
Globule,  Face  of,  etc.,  do. ;  Analogue  of 
Vowel,  t.  549,  p.  391 ;  and  Surrounding 
Blank  Space,  =  Something  and  Notliing,  t. 
551,  p.  392;  posited  as  Centre,  do. ;  con- 
ceivable, in  a  sense,  as  Stationary,  Second 
Point  not,  t.  556,  p.  395 ;  occupies  Space 
and  Time,  l?ow,  do. ;  see  Contradictions ; 
Single,  Analogue  of  Duration,  t.  558,  p.  396 ; 
Immobility  of,  generates  idea  of  Motion,  t. 
560,  p.  397 ;  and  Line,  the  Elementismus 
of  Form,  t.  587,  p.  417 ;  t.  593,  p.  419 ; 
-Form,  Analyzed,  t.  600-609,  pp.  424- 
432;  Diagrams  Nos.  32,  33,  34,  35,  38,  39, 
do. ;  involves  Lines,  t.  603,  p.  425  ;  inter- 
posed in  thought  between  Lines,  do.,  p. 
426  ;  see  Punctate  Form  ;  Punctuation ; 
Line  and  Angle  =  One,  Two,  Three, 
how,  t.  816,  p.  510 ;  and  Globe,  both  Ana- 
logues of  Thing,  Unit,  Atom,  Monad,  Per- 
son, Individual,  World,  Universe,  relation 
of  to  each  other,  t.  817-842,  pp.  511-519 ; 
Natural  Hieroglyph  of  Primitive  Atom,  t. 
822,  p.  513  ;  Diagram  No.  53  ;  Theoretically 
a  Circle,  t.  823,  p.  514  ;  Point  within  Point, 
t.  825,  do. ;  Analogue  of  Atom,  do. ;  Dia- 
gram No.  54,  p.  515 ;  Standpoint  of  Ob- 
server, t.  827,  do. ;  Selfhood,  Ego,  Soul, 
Unit  of  Spiritual  Being,  do.,  t.  829,  p.  515 ; 
AND  Unit,  joint  Analogues  of  Universe, 
World,  Man,  Cell,  t.  839,  p.  518  ;  and  Line, 
in  constitution  of  Numbers,  t.  851-862,  pp. 
522-524 ;  Diagram  No.  58,  p.  524 ;  Ana- 
logue of  Unit,  Uiiism,  etc.,  t.  875,  p.  530 ; 
t.  878,  p.  531 ;  Connected  with  Curve,  do., 
t.  879,  do. ;  and  Head,  t.  882,  p.  5S2 ;  dis- 
tinctified  in  Progression  =  Head,  t.  895,  p. 
537  ;  Diagram  No.  62,  do.,  p.  538  ;  as  First 
Power  of' Rotundity,  t.  915,  p.  547;  =  Po- 
sition ;  Pure  Thing ;  Tfdnglng  -  Thinking^ 
t.  932,  p.  557 ;  Individuality,  Organ  of,  do. ; 
Two-Points,  Three-Points,  in  connection 
with  Phrenology ;  Position,  Distance,  Situ- 
ation, t.  932-934,  pp.  557,  558  ;  Line,  Sur- 
face,  and  Solid,  t.  937,  p.  559;    Eutical, 


Monocrematic,  t.  942,  p.  560 ;  resumed,  t. 
948,  p.  562,  etc. ;  as  Heads  of  Form,  and  their 
Trails,  t.  953,  954,  p.  564  ;  Diagram  No.  71, 
do. ;  =  Entity,  Ontology,  1. 1002,  p.  584 ; 
Minim  of  Round  Form,  1. 1007,  p.  587  ;  the 
Atom  of  Form,  do.,  c.  1,  do. ;  Every  One 
a  Universal  Centre,  c.  3,  1. 1012,  p.  591 ;  t. 
1027,  p.  598  ;  Scientio  Atom  of  Form,  t. 
1007,  p.  587  ;  Cuboid,  c.  1,  p.  588 ;  see 
Shigle  Fixed  Point. 

Points,  Two  ;  see  Two-Points ;  (The  Punct- 
ismus).  Analogue  of  Substance  and  of  Sen- 
sation, t.  399,  p.  281 ;  are  they  derived  from 
Lines  ?  do. ;  and  Lines,  are  they  recipro- 
cally derived  from  each  other  ?  do. ;  least 
Element  of  Fact  or  Experience,  t.  401,  p. 
282  ;  Monocrematic,  t.  402,  do. ;  represent 
Persons  (at  death),  t.  404,  p.  283  ;  ghosts  of, 
as  Ideas  in  Mind,  t.  405,  do. 

PoLAB  Antagonism  of  Prime  Elements,  as 
held  by  Ileraclitus,  a.  31,  t.  204,  p.  100; 
definition  and  formula,  t.  225,  p.  161 ;  t. 
252,  p.  191 ;  of  Something  and  Nothing ; 
Positive  and  Negative;  Yea  and  Nay; 
Actual  Existence  so  compounded,  a.  12,  t. 
267,  p.  203 ;  of  Logic  and  Actuality,  a.  13, 
do. ;  see  Antithetical  Reflexion. 

Polar  Inversion  ;  see  Inversion. 

Polar  Oppr  siteness  of  Primitive  States  and 
ultimate  Elaborations,  t.  883,  p.  533 ;  t.  884, 
do. 

PoLARTTY,  Electrical,  Scientic,  Masculoid,  t. 
802,  p.  501. 

PoLiTiAL  Economy,  t.  976,  p.  572;  c.  1,  t. 
993,  p.  581. 

Politique  Positive,  +  La  Morale  =  Anthro- 
pology—Comte,  t.  36,  p.  20. 

Polygamy,  mention  of,  t.  326,  p.  231. 

Polytheism,  Fetishism,  Monotheism — Comte, 
Subdivisional,  t.  350,  p.  247. 

Pope,  the,  claims  only  a  provisional  office,  c. 
1,  t.  75,  p.  43. 

Porousness,  t.  652,  p.  453, 

Posita-Nloatism,  of  Universal  Being,  t.  805, 
p.  604. 

PosiT-iNGS,  Principles,  t.  791,  p.  498. 

Position,  represented  by  Point,  t.  539,  p. 
386  ;  Table  No.  36,  do. ;  t.  540,  do, ;  t.  541, 
p.  387  ;  Table  No.  37,  t.  545,  p.  389;  One 
Point,  t.  919,  p.  550 ;  Diagram  No.  69,  t. 
923,  p.  551 ;  =  Point,  t.  932,  p.  557  ;  and 
Negation  ;  see  Positive  and  Negative. 

Positive,  and  Negative,  equivalents  of  Some- 
thing and  Nothing,  t.  263,  p.  194  ;  Sides  of 
Space,  t.  716,  p.  469  ;  Diagram  No.  46,  do.. 


BASIC   OUTLINE  OF  UNIVEKSOLOGT. 


723 


p.  470 ;  The,  how  fundamental,  t.  742,  p. 
478 ;  Subtranscendental  view,  t.  745,  p. 
479;  Feminine  set  of  Principles,  t.  748, 
do. ;  see  Something  and  Nothing. 

Positive  Degree,  of  Adjective,  Naturismal, 
t.  551,  554,  pp.  392,  894. 

Positive  Disooveby,  of  the  Science  of  the 
Universe,  what  it  will  eifect,  t.  1123,  p.  638. 

Positive  Industry,  Logic,  Morals — Comte,  t. 
445,  p.  315. 

Positive  Numbers  and  Zero,  Parts  of  a 
larger  Whole,  t.  712,  p.  468  ;  Unism,  Du- 
ism,  and  Trinism  of,  t.  713,  p.  469. 

"  Positive  Philosophy  ;"  see  Pfiilosophie 
Fusitive—ComtQ,  t.  35,  36,  p.  20  ;  t.  998,  p. 
581. 

Positive  Politics — Comte  ;  see  Fblitique 
Positive,  c.  1,  t.  993,  p.  581 ;  t.  999,  p. 
582. 

"  Positive  Religion  " — Comte,  t.  86,  p.  20. 

Positive  Science  =  Anthropism,  t.  995,  995, 
p.  58U. 

Positives,  and  Negatives,  Two  of  each,  Bi- 
Com pound  Relation,  t.  802,  pp.  500,  501 ; 
Fourfold  Discrimination,  t.  805,  p.  504; 
see  Sciento-,  and  Nature-,  t.  806,  p.  504  ;  t. 
811,  p.  508  ;  t.  1022,  p.  594. 

Positivism,  =  Philosophy  and  "  Religion" 
of  Auguste  Comte,  discriminated  from 
Echosophy,  c.  2,  3,  1. 12,  p.  9 ;  see  Comte ; 
t.  35,  p.  20 ;  compared  with  Universology, 
Table  7,  (Typical  Table),  t.  40,  p.  23  ;  and 
Negativism,  interchange  of,  t.  329,  p.  235  ; 
and  Metaphysics,  relation  of,  t.  444,  p.  314 ; 
the  "Religion  of  Humanity,"  t.  445,  p.  315  ; 
and  Negativism,  the  boast  of  Science  ;  yet 
in  a  Domain  of  Pure  Nothings,  t.  811,  p. 
608 ;  Claim  of,  to  all  that  becomes  known 
considered,  a.  6,  t.  998,  999,  p.  584. 

PosiTivisT  Distribution,  t.  303,  p.  219. 

PosiTivisTS ;  see  Positivism ;  they  denounce 
The  Absolute  a.  3,  t.  267,  p.  196;  see 
Lewes ;  Counterstatements  to  their  Criti- 
cism on  Philosophy,  a.  4,  do.,  p.  197 ;  In- 
complete, a.  5,  t.  998,  999,  p.  583 ;  Views 
of  Church  Priesthood  and  Metaphysicians, 
do. 

Possibility,  of  Error,  that  there  is  none  not 
affirmed,  t.  1115,  p.  634. 

Posterity;  see  Descendants. 

Postnatal,  and  antenatal  Life,  relations  of, 
t.  705,  p.  466. 

Postulate  ;  see  Ultimate  Postulate. 

Postures,  of  the  Body,  Analogue  of  Morals, 
t.  433,  p.  322. 


Potency,  Inte'lectual,  reflecting  on  Content 
of  the  Mind,  t.  421,  p.  295. 

Powell,  Compatibility  of  Temperaments  and 
Scientific  Propagation  of  the  Race,  t.  391, 
p.  277. 

Power;  see  Force;  Powers,  Mathematical, 
t.  623,  p.  439  ;  of  the  New  Ideas  irresist- 
ible, t.  1123,  p.  638  ;  see  Action. 

Powers,  Square,  Cube,  etc.,  t.  277,  p.  202 ; 
in  Form  and  Number,  t,  587,  p.  416 ;  t. 
588,  p.  417  ;  in  an  analogical  Sense,  t.  914, 
p.  547 ;  t.  915,  p.  548 ;  Diagram  No.  67,  do. ; 
Second,  tind  Third,  of  Twelve,  t.  1028,  p. 
599. 

Practical  Analysis,  of  Elementary  Sounds  a 
difficult  gymnastic,  t.  484,  485,  pp.  345, 
346 ;  c.  1,  t.  484,  p.  346. 

Practical  Life,  Two  Grand  Opposite  Doc- 
trines in,  a.  1,  2,  c.  1,  t.  1119,  pp.  636, 
637. 

Practical  Philosophy,  defined,  1. 10,  p.  8 ; 
allied  with  Art,  1. 13,  p.  9  ;  larger  than  Art, 
what  it  relates  to,  1. 15,  p.  10 ;  see  Table  1, 
do.,  p.  11. 

"  Practical  Spiritualists,"  c.  1,  t.  453,  p. 
322. 

Prayer,  The  utterance  of  the  Soul's  desire, 
t.  23,  p.  15  ;  Instituted  or  Habitual,  (In- 
fantoid),  will  less  predominate  in  the  Fu- 
ture ;  Substitutes  for,  in  the  Adult  Age,  c. 
1,  t.  457,  p.  310  ;  Modification  of  this  State- 
ment, c.  2,  do.,  p.  311 ;  what  it  is  ;  Aspi- 
ration for  Identification  with  the  Divine,  t. 
581,  p.  411. 

pRECLEES,  t.  277,  278,  p.  202 ;  c.  1,  t.  278,  p. 
204;  explained,  t.  289-291,  p.  213;  t.  293, 
294,  p.  215;  single  Parenthesis-Mark,  t. 
299,  p.  217. 

Predominance  ;  see  Mere  Predominance. 

Pregnancy,  (Grossesse),  what,  c.  23,  t.  503,  p. 
366. 

Premises,  Major  and  Minor,  Table  15,  (Fun- 
damental Exposition),  t.  278,  p.  204 ;  Se- 
quence and  Conclusion,  t.  579,  p.  410  ;  t. 
587,  p.  416 ;  t.  590,  p.  419 ;  t.  593,  do. 

Preponderance,  of  Life  over  Death,  what 
Nature  is  striving  to  attain  to,  c.  1,  t.  434, 
p.  307  :  of  Intellectual  over  Inspirational 
Truth,  1. 1117,  p.  635  ;  of  Logicism  over 
Arbitrism,  do. 

pREPOsmoN,  the,  word  of  Relation,  ultimate 
realm  of  Transcendentalism,  a.  20,  t.  267, 
p.  209. 

Prepositional  Relations,  domain  of,  t.  488, 

p.  3a9. 


I 


724 


DIGESTED    INDEX    TO    THE 


Peesbyteeians,  some  men  such  by  organiza- 
t.ou,  t.  1112,  p.  632. 

Presentation,  of  the  Subject,  difficulty  of, 
Introduction,  p.  vi,  ix,  x. 

Pbesentations,  Visual,  =  Adjectives,  t. 
551,  p.  392. 

Pbesentative  Eepresentation  ;  see  Head 
and  Face. 

Pbevision,  r=  Prophecy  made  certain ;  see 
Prophecy ;  the  distinctive  characteristic  of 
Science,  a.  48,  t.  204,  p.  171 ;  of  Science, 
c.  10,  t.  430,  p.  304 ;  not  yet  perfect,  in 
respect  to  times  and  seasons,  1. 1124,  p. 
639. 

Priest,  Pivot  in  Society,  (the  Church),  t.  762, 
p.  485. 

Priesthood,  depositary  of  the  cultus  of  the 
Church,  t.  23,  p.  15. 

Prima  Capita,  t.  775,  p.  492  ;  see  First  Heads. 

Primalismus,  of  Form,  =  "  The  Great  Deep," 
t.  637,  p.  447. 

pRiMALS ;  see  Origins. 

Primary  Distributions,  and  Secondary, 
Antithesis  between,  c.  22,  t.  503,  p.  366. 

Prime,  of  Woman,  Expansive  Age  (French 
Grossesse),  Space,  c.  23,  t.  503,  p.  366. 

Prime  Elements  ;  see  luexpugnability  of. 

Proiism,  governs  in  Naturismus,  t.  766,  p. 
487  ;  see  Unism. 

Primitive  Cell,  of  All  Organization,  t.  203, 
p.  146 ;  of  Society  as  an  Organisraus,  t. 
971,  p.  571. 

Primitive  OiTTLAT  ;  see  Outlay;  of  Skeleton, 
t.  957,  p.  566 ;  of  Vertebral  Column,  t.  958, 
do. ;  Diagram  No.  72,  do. 

Primitive  Synthesis — Comte,  c.  7, 1. 136,  p. 
77. 

Primitive  Trace,  Embryonic,  t.  881,  p.  532 ; 
Diagram  No.  60,  do. 

Primitive  Type,  of  Construction  of  Human 
Organismus,  and  of  Universe,  t.  834,  p. 
517. 

Primo-  ;  see  Pboto-. 

Primordial  Principles,  t.  744,  p.  479 ;  in- 
expugnably  united,  t.  750,  p.  481. 

Prince  of^  Peace,  t.  1048,  p.  610. 

"  Principal  Elaboration  " — Comte,  t.  466, 
p.  335. 

Principle,  of  Freedom,  Divergent  Individu- 
ality, t.  52,  p,  32  ;  of  Order,  Convergent  In- 
dividuality, do. ;  Higher  Social — Fourier ; 
Passional  and  Industrial  Attraction,  t.  54, 
p.  33 ;  All  Comprehensive  and  Ramify- 
ing, t.  70,  p.  42  ;  Congeries  of,  t.  207,  p. 
148  ;    of  Order,  Convergent  Individuality, 


t.  304,  p.  220 ;  The,  at  Home,  Dominant, 
otherwise  Subordinate,  t.  523,  p.  379 ;  Sub- 
dominance  of,  t.  524,  p.  380  ;  27ie  Funda- 
mental, =  Unism ;  The  Governing  (Eeg- 
ulative),  =  Duism  ;  The  Integrating  (Mod- 
ulating), t.  541-543,  pp.  387,  388  ;  or  Law, 
OF  Abridgment,  1. 1036,  p.  604;  in  Human 
Bod}^,  t.  1U37,  do.;  t.  1042,  p.  60S;  m 
respect  to  the  Teeth,  1. 1043,  do. 
Principles,  are  foundations,  c.4, 1. 15,  p.  11 ; 
signified  by  representative  names,  c.  1,  t. 
40,  p.  24 ;  Abstract,  denoted  by  the  termin- 
ation -ism,  c.  4,  t.  43,  p.  27  ;  Fourier's 
Matter,  Mathematics,  Spirit,  not  so,  t.  170, 
p.  123  ;  must  be  sought  for  in  the  Neutral, 
Mathematical,  Domain,  t.  176,  177 ;  p.  127 ; 
t.  194,  p.  134  ;  properly  Factors,  do. ;  the 
Primordial,  Three  in  Number  ;  all  math- 
ematical ;  in  a  sense  One,  t.  195,  p.  135  ; 
Trinity  in  Unity  of  Theology,  t.  196,  do. ; 
recognized  empirically,  1. 197,  p.  136  ;  only 
half  discovered,  t.  198,  do. ;  not  demon- 
strated and  shown  to  rest  on  Inherent  Ne- 
cessity, do. ;  and  Facts,  defined  by  Hickok. 
a.  1-9,  pp.  136-142 ;  Ultimate  Truths,  not 
conditioned  by  Power,  condition  Power, 
a.  5,  p.  137;  rational  groimds  for  connection 
of,  with  Mathematics  furnished  by  Comte, 
t,  200,  do.  ;  none  heretofore  for  the  belief 
that  they  are  TJiree,  t.  199,  do. ;  Number  of, 
Primordially  Three,  demonstrated,  t.  201, 
p.  139  ;  Etymology  of,  Prima  Capita,  First 
Heads,  do. ;  Thinking  "World  will  pass 
from  its  infancy  at  this  point,  do.,  p.  140  ; 
of  two  Kinds,  1.  Transcendental,  Absolute, 
national.  Abstract,  Analytical,  Unism  and 
Duism  ;  2.  GeneraHzing,  Aggregative,  Con- 
crete, Synstatic,  Treism  and  Trinism,  c.  1, 
t.  203,  p.  145  ;  the  Three  Fundamental, 
Unism,  Duism,  and  Trinism,  how  derived, 
formally  stated,  t.  203-206,  pp.  143-148; 
Clefs  of,  t.  245,  p.  187;  Elementary,  of  all  Be- 
ing, do. ;  Abstract,  and  Domains,  Concrete, 
Analogical  Eepctition  of  each  by  each,  a. 
24,  t.  267,  p.  213  ;  of  Science  and  Nature 
blended  in  Art,  t.  514,  p.  374 ;  t.  520,  p. 
378  ;  Ends  of  Base-line,  at  Corners  of  Edi- 
fice, t.  589,  p.  418  ;  reinforced  by  collating 
them,  t.  646,  p.  452;  or  origin  of,  represented 
by  the  Foetus,  t.  705,  p.  466;  of  Speculative 
Philosophy,  c.  1,  t.  736,  p.  475  ;  Feminoid 
or  Natnroid  Set  of,  1  ;  0,  derived  from 
Masculoid  or  Scientoid  Set,  1  ;  2,  t.  747, 
748,  p.  480 ;  illustrated  by  the  Cut-up  of 
the  Egg,  t.  775,  p.  492 ;   Heads  do.  of  All 


BASIC   OUTLINE  OF  UIS^IVEIISOLOGY. 


725 


Being,  t.  791,  p.  498 ;  Ground-,  do. ;  Pri- 
mals,  Origins,  and  Sequences,  or  Effects; 
above  and  below,  respectively,  illustrated 
by  Head-Forms  and  Trails,  t.  953-956  ;  pp. 
564,  565  ;  Diagram  No.  71,  p.  564 ;  and 
Principiates — Swedenborg,  t.  959,  960,  p. 
567  ;  shown  by  Head,  Foetus,  etc.,  t.  975, 
p.  572 ;  All  contained  in  any  Least  Thing, 
c.  3,  t.  1012,  p.  591  ;  discriminated  from 
Laws,  t.  1013,  do. ;  Ultimate,  what,  c.  4, 
do. ;  how  extracted,  c.  6,  do.,  p.  593  ;  c.  11, 
do.,  p.  595 ;  see  Abstract  Principles ;  Uni- 
versal Principles  ;  Comtean ;  Kantean ; 
Sciento-Philosopliic. 

Peoblem  of  Presentation,  illustration  of  the 
learned  ants,  Introduction,  p.  vi ;  do.  p. 
,     vii. 

Procedure,  Logical,  of  Pure  Thought,  and 
Actual,  of  Creation  identical^  t.  835,  p.  517. 

Production-,  and  Ke-production,  t.  988,  p. 
576. 

Proqkostio,  of  the  nature  of  the  book — 
Boyle,  Introduction,  p.  xxxv. 

Progress,  the  Development  of  Order, — 
Comte,  t.  53,  p.  33;  how,  do.;  Mental,  fear  of 
coming  to  an  end  of,  futile,  t.  178-189,  pp. 
127-133  ;  =  Succession,  t.  559,  p.  397  ;  Sub- 
ordination of,  to  Order, — Comte ;  Principles 
of,  will  be  the  Objective  of  Faith,  n.  10,  t. 
993,  999,  p.  587 ;  Inductive  and  Deductive ; 
see  Induction  and  Deduction. 

Progressed  Simples, — Mnpes,  t.  318,  p.  227. 

Progression,  t.  129,  p.  73 ;  Orderly,  from 
the  Intellect,  t.  302,  p.  219  ;  through  Time, 
t.  558,  p.  396 ;  Spiritual,  type  of  the  Spirit, 
t.  637,  p.  447  ;  see  Pathway. 

Projection,  repeats  Arbitrismology,  Table 
19,  t.  352,  p.  249. 

pROLiFicATioN,  of  Nature  ;  Products  and  Art- 
Works,  t.  400,  p.  282. 

Prolongation  of  Life,  Prophecy  of,  Intro- 
duction, p.  xxxvii. 

Propagation,  Scientific  of  the  Pace — Powell, 
t.  301,  p.  277. 

Properties  of  Matter,  Somatology, — Henry, 
t.  392,  p.  277. 

Prophecy,  the  Scientific,  =  Prevision,  a.  48, 
t.  204,  p.  171 ;  that  of  Christ,  of  a  New  and 
Higher  Doctrine  to  come  after,  do. ;  of  the 
Abolition  of  Mystery,  a.  49,  do. ;  harmony 
in,  by  Christians,  Infidels,  and  Heathen,  c. 
7-9,  t.430,  pp.  302-304;  defence  of,  against 
scientific  Scepticism,  c.  10,  do.,  p.  304 ; 
Analysis  of,  and  true  Mode  of  criticising, 
do.,  t.  432,  p.  305. 


Proportion,  or  the  Eule  of  Three,  Pivotal 
"  Rule  "  of  Arithmetic,  t.  249,  p.  189  ;  and 
Adjustment  Sole  Ground  of  Difference,  t. 
412,  p.  288. 

Proposition,  in  Logic,  t.  594,  p.  420. 

Prose,  Free  Series — Fourier,  t.  708,  p.  468. 

Protension,  Forthstretching,  of  Time,  t.  558, 
pp.  396,  397. 

Protestantism,  contrasted  with  Catholicism, 
t.  129,  p.  73  ;  Masculoid,  allied  with  Ra- 
tionalism and  Scepticism,  c.  9,  t.  136,  p. 
77 ;  Analogue  of  Provisional  or  Milk  Teeth, 
c.  21,  do.,  p.  80  ;  must  adopt  Universolog- 
ical  Exposition,  c.  9,  t.  430,  p.  303  ;  the 
Great  Religious  Divergency,  do. ;  and  Cath- 
olicism, Reconciliation  of,  Pantarchally,  c. 
6-7,  t.  448,  p.  321 ;  Divergent  Isolation  of 
Individual  Centres  in,  t.  1123,  p.  639. 

Proto-Christianism,  Feminoid,  tends  to  Uni- 
ty, but  produces  Schism,  c.  8,  t.  136,  p.  77 ; 
expands  to Proto-Religionism,  do.;  toProto- 
Societismus,  c.  42,  do.,  p.  87 ;  a  Provisional 
Dispensation,  a.  49,  t.  204,  p.  171. 

Proto-plasma,  Oken,  a.  17,  c.  32,  1. 136,  p. 
91 ;  a.  21,  22,  do. 

Proto-Religionism  ;  see  Proto-Christianism ; 
tends  to  Unity,  but  produces  Schism,  c.  8, 
t.  136,  p.  77  ;  pre-eminently  represented  by 
Old  Catholic  Church;  less  so,  by  all  the 
Sects,  and  by  the  whole  corresponding  So- 
cial Development,  c.  20,  t.  136,  p.  80. 

Peoto-Religiocs  Dispensation,  had  its  own 
Intellectual  Phase,  c.  36,  t.  136,  p.  85 ;  be- 
comes Deuto-Societismus,  c.  42,  do.,   p.  87. 

Proto-Societismus,  defined,  c.  42,  t.  136,  p. 
87  ;  Notation  of,  t.  302,  p.  218  ;  =  All  The 
Past,  t.  434,  p.  306. 

Providence,  Order  of,  t.  667,  p.  458  ;  repre- 
sented by  the  Ordinal  Numbers,  t.  669, 
do. 

Prudence,  of  the  Aged,  a.  11,  t.  998,  999,  p. 
587. 

Pseud-Idea,  of  The  Absolute,  t.  745,  p. 
479. 

PsEUDo-,  not  applicable  to  Swedenborg  or 
Harris  in  a  bad  sense,  c.  26,  t.  503,  p.  368. 

Psyche,  Greek  for  Soul,  t.  396,  p.  280. 

Psychological  Conception,  of  Philosophy, 
enlarged,  t.  427,  p.  289  ;  restatement  of,  t. 
433,  p.  306  ;  t.  435,  p.  308. 

Psychological  Difference,  a.  12,  c.  32,  t. 
136,  p.  89  ;  The,  a  branch  of  Speculology, 
t.  354,  p.  250 ;  Masson,  a.  1-4-8,  do.,  pp. 
252-256 ;  repeats  Pneumatology,  Table  20, 
t.  355,  do. 


723 


DIGESTED  IITDEX  TO  THE 


Pstcho-Xeurology— Buchanan,  t.  944,  p. 
560. 

PsTCHOLOQT,  =  Mcntology,  definition  and 
derivation  of,  c.  8,  t.  5,  p.  5  ;  a  branch  of 
Biology,  c.  3,  t.  40,  p.  24 ;  Notation  of,  t. 
802,  p.  218;  t.  968,  p.  570;  Subjective,  t. 
972,  p.  571 ;  represented  in  Bead  of  Body, 
t.  975,  p.  572 ;  related  to  Brain  and  Nerve, 
1. 1080,  p.  623  ;  and  Biology,  1. 1096,  p. 
626. 

PsTCHOMETRT— Buchanan,  t.  944,  p.  560. 

Puberty,  =  Begetting,  Birth,  Puberty,  c.  4, 
t.  448,  p.  319. 

Puck,  and  the  Telegraph,  Introduction,  p. 
zxxi. 

Pull,  =  Deductive  or  Reflective  Method,  t. 
622,  p.  438 ;  Attraction,  Contrepetition,  do. ; 
in  Mathematics,  t.  623,  p.  439  ;  t.  624,  p. 
440. 

PusrcTA-LiNEATE  FoRM ;  660  Linea-Punctatc. 

Punctate  (Puuctismal)  Form  ;  see  Point- 
Form  ;  heretofore  subordinate ;  Puncta- 
tiou;  Phonography;  Leigh's  Annotation 
of  Statistics,  t.  604-607,  pp.  426-429 ;  Dia- 
grams Nos.  84,  85,  pp.  427,  428  ;  see  Puncto- 
Basic  Form. 

PuNCTATioN,  is  to  Sensation  wTiat  Lineation  is 
to  Thmght,  t.  401,  p.  282;  Punctuation, 
Diagram  No.  69,  t.  923,  p.  551. 

PuNOTiSM,  one  of  the  Elements  of  Form,  c.  5, 
t.  503,  p.  358. 

PujfcTisMus,  of  Elementismus  of  Language, 
t.  604,  p.  526 ;  Diagram  No.  68,  t.  917,  p. 
549  ;  of  Form  generally,  t.  918,  do. ;  Sub- 
divisions of:  Position,  Distance,  Situation, 
t.  919,  p.  550 ;  Diagram  No.  69,  t.  923,  p. 
551 ;  of  Form,  t.  926,  p.  554 ;  see  Points. 

Punoto-Basio  Form,  Mineroid,  t.  607,  pp. 
429,  430 ;  Diagrams  Nos.  36,  37,  p.  430. 

PuKCTUATioN,  of  Clefs,  t.  282,  p.  206;  as 
illustrative  of  Punctate  Forms,  t.  604,  p. 
426 ;  Diagram  No.  69,  t.  923,  p.  551. 

PuNOTUM  ViTiB,  Point  of  Life  in  Body  at  top 
of  Neck,  ( Med n  11a  Oblongata) ;  =  Decus- 
sation-Point  of  Nerves,  t.  454,  p.  325. 

Punishment  of  Sm,  aflBrmed  and  denied, 
t.  1120,  p.  637. 

Pure  Idealism,  a.  3,  t.  354,  p.  252 ;  a  "branch 
of  the  True  Cosmical  Conception,  t.  858,  p. 
256 ;  ecboes  to  Uranology,  Table  22,  do. ; 
t.  361,  p.  258 ;  Table  29,  t.  394,  p.  279 ;  t. 
435,  p.  308 ;  Acme  of,  James,  t.  365,  p.  260 ; 
defined,— Masson,  a.  6,  t.  366,  p.  265, 


Pure  Form  ;  see  Plural  Form. 

Pure  Nothings,  the  Domain  of  Science,  t. 
811,  p.  508. 

Pure  Reason,  echoes  Form,  t.  808,  p.  507. 

Purgatory,  Notation  for,  t.  300,  p.  218 ;  the 
Intermediate  World,  in  Spirit- World,  or  in 
Mind,  t.  405,  p.  284 ;  difierence  of,  from 
"  World  of  Spirits  "— Swedenborg,  a.  1,  2, 
do. ;  Analogue  of,  the  Purgational  Alimen- 
tary Canal,  t.  408,  p.  286  ;  t.  409,  do. ;  re- 
presents, in  turn,  the  Whole,  t.  4i2,  p.  288 ; 
Vestibule  of  the  Spirit- World,  t.  418,  p. 
292. 

Pus,  =  Matter,  c.  7, 1. 143,  p.  103. 

Push,  the  Primitive,  =  Anticipatory  Method 
t.  622,  p.  438  ;  Eeprojection  =  Construc- 
tive Method,  do. ;  liepulsion,  Centrifuga- 
tion,  do. ;  in  Mathematics,  t.  623,  p.  439 ; 
t.  624,  p.  440. 

Pyramid,  of  the  Sciences, — Comte,  t.  451,  p, 
319;  Analogues  of,  with  Parts  of  the  Body, 
t.  452,  do. ;  see  Comte ;  Equilateral,  by 
Tendency  to  Equation,  t.  537,  p.  385 ;  Dia- 
gram No.  16,  do.;  Simplest  rectilinear 
solid,  t.  538,  p.  386  ;  t.  540,  p.  387. 

Pyramidism  ;  see  Solidism. 

Pythagoras,  Introduction,  p.  xxiv ;  his  an- 
swers to  questions,  do.,  p.  xxxiii ;  prophesied 
Univcrsology,  t.  91,  p.  55;  his  doctrine  re- 
discovered, in  Unism,  Duism,  and  Trinisra, 
a.  1,  t.  204,  p.  146  ;  full  account  of  his  Phil- 
osophy of  Numbers, — Ferrier,  a.  11-25,  t. 
204,  pp.  150-157  ;  Number  the  essence  of 
all  things,  a.  12-18,  do.,  pp.  150-153  ;  = 
Law,  Order,  Form,  Harmony,  a.  13,  do. ;  a 
truer  Universal  than  Sensible  things,  a.  15, 
do.,  p.  151 ;  allied  with  Truth  for  All,  not 
merely  Truth  for  Some,  a.  16,  do.,  p.  152 ; 
an  object  of  Pure  Thought,  a.  17,  do,,  p. 
153 ;  the  true  Universal,  a.  18,  do.,  do. ; 
Plato  on  doctrine  of,  a.  20,  do.,  do. ; 
Peras,  The  Limiting  or  Limit — Duism, 
and  Apeiron,  The  Unlimited — Unism,  do. ; 
Monas — Unismal,  Aoristos  Duos — Duismal, 
a.  23,  do.,  p.  155  ;  application  of  doctrine 
of,  to  Geometry;  generation  of  forms — Fer- 
rier, a.  26,  do,,  p.  157  ;  his  Philosophy  the 
fundamental  one,  a.  29,  do,,  p.  159  ;  repre- 
sentative name.  Table  1,  c,  1,  t.  226,  p.  163; 
his  idea  of  Unity  and  Plurality  vindicated, 
— Ferrier,  n.  1,  2,  t.  267,  pp.  195,  196. 

PTTHAftOREAN  PHILOSOPHY ;    SCO  Pythagoras. 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 

Q. 


r27 


QuADRATorog,  t.  674,  p.  459. 

QuADEATUEE,  of  Circle,  impossible,  t.  517,  p. 
377. 

QuAKEB,  Catholic,  Baptist,  and  Atheist  will 
shake  hands  with  each  other,  1. 1111,  p. 
632. 

Qualitative,  and  Quantitative,  Development 
of  Science,— Spencer,  a.  80-34,  c.  32,  1. 136, 
pp.  94,  95;  Qualitative  infantoid,  a.  30, 
do.;  and  Quantitative  apply  to  Naturo- 
Metaphysic  and  Sciento-Philosophy,  do.; 
pregnant  extracts  on,  a.  31,  32,  do. ;  Uni- 
versological  Correction,  a.  33,  do. 

Quality,  Kant's  group  of  categories  of,  as- 
sumed by  the  Germans  as  fundamental,  t. 
109,  p.  64 ;  to  Quantity  what  Substance  is 
to  Form,  do.,  p.  65  ;  more  or  less  intense, 
may  be  measured,  t.  Ill,  p.  66  ;  any  in- 
tensity of  =  Reality,  or  Something ;  no  in- 
tensity of  =  Negation  or  Nothing,  do. ;  see 
Quantity;  =  Substance,  Monosphericity, 
Induction,  a.  30,  31,  c.  32,  1. 136,  p.  95 ; 
and  Quantity,  Bases  of  the  whole  System 
of  Truth,  t.  458,  p.  392;  =  Adjective 
Domain,  t.  551,  p.  392  ;  =  Number — Swed- 
enborg,   c.  1,  t.  685,  p.  462 ;    Kantean,  t. 


714,  p.  469  ;  Transition  from,  to  Quantity,  t. 
735,  p.  474. 

Quantitative  ;  see  Qualitative ;  adultoid,  a. 
SO,  c.  32,  t.  136,  p.  95. 

Quantity,  to  Quality  what  Form  is  to  Sub- 
stance, 1. 109,  p.  65  ;  group  of  Categories, 
involved  in,  alhed  with  Science,  do.,  t.  Ill, 
p.  66  ;  (see  Quahty) ;  =  Form,  Comparison, 
Deduction,  a.  30,  31,  c.  32, 1. 136,  p.  95 ;  not 
true  fountain  of  Exactness,  but  Spirit  of,  a. 
84,  do.;  aud  Quality,  Bases  of  the  whole 
System  of  Truth,  t.  458,  p.  329  ;  Transition 
to,  from  Quality,  t.  735,  p.  474. 

Quantum,  of  Extension,  =  Measure,  t.  540, 
p.  386. 

Quaeterino,  t.  1080,  p.  623. 

Quarters,  of  House,  Temple,  City,  etc.,  t. 
307,  308,  p.  222;  Four  (4)  of  Body,  = 
Kant's  4  Groups  of  Categories,  t.  457,  p. 
829  ;  c.  7,  t.  503,  p.  860 ;  t.  967,  p.  570  ;  t. 
972,  p.  571 ;  Typical  Plan  of,  t.  1037,  p. 
604. 

QuAsi-EQUALiTY,  of  Zero  with  Unity,  t.  471,  p. 
339. 

Question  of  Doctrine,  every,  to  be  recon- 
sidered, 1. 1123,  p.  638. 


R. 


Eaob,  Human,  Unity  of,  will  be  secured  by 
obtention  of  a  fixed  Intellectual  Unity  of 
Conception,  1. 1111,  p.  632. 

Eacemous  Form,  t.  842,  p.  520. 

Eadlitions,  Films  of  Form,  t.  613,  p.  433 ; 
see  "Sphere." 

Eadical  Analysis,  not  characteristic  of 
Comte  or  Kant,  t.  458,  p.  331;  (Ultra), 
Sciento-Philosophic  peculiarity,  t.  482,  p. 
344;  =  Secondary  Analysis,  illustrited 
by  Phonetics,  t.  483,  do. ;  practically  diffi- 
cult, never  possible  in  the  Absolute,  t.  483, 
p.  345  ;  t,  484,  do. ;  illustrations  in  Geom- 
etry and  Drawing,  do.;  c.  1,  do.,  p.  346; 
true  beginning-point  of  whole  Future 
System  of  Education,  do. 

Eadical  Eevolutionahy  Eeconsideration, 
of  every  Doctrine,  the  World  summoned 
to,  1. 1123,  p.  638. 


Eadioalism,  only  dangerous  when  not  radical 

enough,  a.  12,  t.  998,  999,  p.  587. 
Eadii,  Analogues  of  Individuals,   t.  637,   p. 

447 ;  along.  Logical  and  Natural  Orders,  t. 

659,  p.  457  ;  see  Circle. 
Eadioid  Form,  crossing  the  Primalismus,  t. 

637,  p.  447. 
Eadius,  what  emblem  of,   t.  579,  580,  p.  410 ; 

t.  582,  p.  412 ;    Drift  outward.   Back,  and 

Outward,  t.  583,  p.  413. 
Eank,   Dignity,   Attainment,  in  Pathway  or 

Progress,  t.  895,  p.  537;  Inhabitant,  Temple, 

t.  924,  925,  p.  553. 
Eatio;    see  Proportion,  and  Equation,  the 

broadest  Mathematical  Generalizations,  t. 

240,  p.  186 ;  Analogy  of,  with  The  Concrete, 

do. 
Eational,  and  Natural  Orders,  inversion  o^ 

t.  751,  p.  481. 


72S 


DIGESTED  I^q-DEX  OF  THE 


Eational  Unity,  of  Society,  t.  762,  p.  485. 

Eationalism,  Masculoid,  tends  first  to 
Scliisiii,  but  ultimates  in  Unity,  through 
Scieutific  Basis  of  Faith,  c.  9,  t.  136,  p.  77  ; 
characterizes  the  Transitional  Order  of 
Human  Society,  t.  302,  p.  219  ;  and  Feel- 
ing characterize  the  Final  Ord«r,  do. ; 
Masculoid,  do. ;  Fare,  God  of,  t.  768,  p. 
488. 

Kays  of  Light,  t.  507,  p.  360. 

Ee ACTION ;  Bee  Ulterior  Reaction. 

Eeadeb.  Notice  to,  p.  xl. 

Eeaders,  (or  Chrestomathies)  of  Alwato,  in 
preparation,  a.  19,  t.  152,  p.  124. 

Keal,  Spiritual  Entities  the  more  so,  by  that 
theory,  a.  9,  c.  32,  t.  136,  p.  87. 

Eealism,  a  branch  of  the  Elaborate  or  True 
Cosmical  Conception,  echoes  to  Tell  urology, 
Table  22,  t.  358,  p.  256  ;  t.  359,  do. ;  Table 
29,  t.  394,  p.  279. 

Eeality,  Kant's  Category  of,  t.  Ill,  p.  65  ; 
-  Something,  any  quantum  of  Quality, 
do.,  p.  66 ;  and  Negation,  distinction  be- 
tween at  basis  of  German  Transcendental 
Philosophy,  t.  115,  p.  68 ;  One  and  Zero, 
do. ;  back  of  Discrimination,  unthinkable, 
except  as  Aspect,  t.  250,  p.  189 ;  dis- 
tinguished from  Substance,  c.  1,  t.  256,  p. 
192  ;  Pure,  =  The  Absolute,  a.  3,  t.  267,  p. 
196;  or  Actuality,  contradicts  Logic ;  Ee- 
conciliation,  a.  12,  t.  267,  p.  203 ;  (Schem- 
atism), represented  by  Solid,  t.  639,  p. 
386 ;  Table  36,  do. ;  t.  540,  do. ;  Symbolic, 
do.,  p.  387 ;  t.  544,  p.  389 ;  Line,  Concrete, 
Analogic  of.  Diagram  No.  26,  t.  688,  p. 
418. 

Eeal  Existence,  in  the  Outer  World,  neces- 
sary Evolution  of  an  exact  echo  of  that  of 
Thought  in  the  Mind,  t.  835,  p.  517. 

Eeal  Presbntationtsm, — Eeed  and  Hamil- 
ton ;  nou- separation  of  Idea  and  Object ; 
implies  Immortality  (for  Man))  in  the  Body, 
t.  413-416,  pp.  289-292  ;  t.  419,  p.  293. 

Eeal  Univebsb,  consists  of  Types  of  the 
Ideal,  t.  795,  p.  499. 

Eeal  Value,  added  to  Pare  Form  =  Thing, 
t.  639,  p.  449 ;  see  Value. 

Keason,  the,  Government  by,  normal,  c.  2,  t. 
68,  p.  36  ;  and  Sense,  contrasted.  Table  1, 
c.  1,  t.  226,  p.  163  ;  vindicated  and  avenged, 
how,  a.  52,  t.  204,  p.  173 ;  reconciliation  of 
witli  Sense,  a.  12,  t.  267,  p.  205 ;  Eation- 
ALisM,  chai'acterizes  the  New  or  Transition- 
al Order  of  Society,  t.  302,  p.  219  ;  and 
Feeling  characterize  the  Final  Order,  do. ; 


Masculoid,  do. ;  t.  309,  p.  223 ;  Pure,  is  the 
Cross,  t.  569,  p.  404  ;  Pure,  echoes  Form, 
t.  808,  p.  507 ;  supreme  authority  of,  affirm- 
ed and  denied,  1. 1120,  p.  637  ;  see  Thought, 

Eeasoning,  temperoidal,  c.  23,  t.  503,  p.  367  ; 
c,  'J4,  do. 

Eeception,  of  Universology  by  the  Public; 
Avhat  it  may  be,  t.  1124,  p.  639. 

Eecipbocal  Movement,  repeats  Logicismol- 
ogy.  Table  19,  t.  852,  p.  249. 

Eeconoiliation,  of  all  opposites,  through 
Integralisra  and  Pantarchism,  t.  56,  p.  34 ; 
ultimate,  favored  by  distinction  of  Aspects, 
a.  12,  c.  32,  t.  136,  p.  90 ;  a.  15,  do.;  see 
Conciliation,  a.  30,  t.  204,  p.  160 ;  between 
Sense  and  Reason,  how,  a.  12,  t.  267,  p.  205  ; 
between  One  and  Many ;  and  other  quasi- 
incompatible  attributes,  a.  lS-15,  p.  206 ; 
of  Extremes;  Intuition  and  The  Highest 
Intellect,  t.  766,  p.  488 ;  Pantarchal,  t.  769, 
do. ;  Tlie  Grand,  the  Crowning  Harmony  of 
Humanity,  t.  1111,  p.  632;  t.  1112,  do.; 
will  have  been  effected,  t.  1123,  p.  639; 
see  Grand  Eeconoiliation ;  Grand  Eational ; 
see  Grand  Eutionul  Reconciliation. 

Eeconciliative  Harmony  of  Ideas,  Title- 
page,  c,  32-iv,  1. 136,  p.  83  ;  of  Expcrien- 
tialism  and  Transcendentalism,  a.  25,  28,  c. 
32,  t.  136,  pp.  93,  94. 

Eeconsideration,  TheEadical  Eevolutionary, 
of  Every  Doctrine,  the  World  summoned 
to,  t.  1123,  p.  638. 

Eectism,  Analogue  of  Science,  t.  516,  p.  376 ; 
t.  519,  p.  377;  t.  521,  p.  378;  compared 
with  uprightness,  do.,  p.  379;  Monad  of, 
Minism,  t.  546,  p.  390  ;  see  Limitation. 

Eecdbsus,  in  Time,  to  Substancive  Origins  a 
Naturismal  Procedure,  a.  17,  c.  32,  t.  136, 
p.  91 ;  in  Logic,  to  joinings  of  Limits,  a, 
18,  do. ;  a.  20,  do. ;  a.  22,  p.  92. 

Eeflect,  every  Object  is  so  of  some  mental 
Conception,  t.  794,  p.  498 ;  see  Type,  Ana- 
logue, Echo. 

Eeflection,  as  a  means  of  knowing.  Intro- 
duction, p.  xii ;  see  Antithetical  Eeflection  ; 
cast  from  Science  on  Metaphysics,  t.  501,  p. 
856 ;  antithetical,  to  Originals,  c.  24,  t.  603, 
p.  367. 

Eeflective  Procedure,  inaugurated,  in 
Human  Affairs,  t.  1119,  p.  636. 

Eefleots,  Faces,  Facets,  Aspects ;  Analo- 
gous with  Physips,  t.  453,  p.  322 ;  =  Ad- 
jective, t.  551,  p.  392. 

Eeflex  Action,  of  the  Mind,  or  First  Im- 
pression, t.  8,   p.  6;    t.  421,   p.  295;    of 


BASIC   OUTLINE  OF  UKIVEESOLOGY. 


729 


Transcendentalism  on  Empiricism,  do. ;  of 
the  Heavens  on  Earth  and  Hell,  t.  422,  do. ; 
of  The  Lord  in  Heaven  on  All  below ;  of 
the  Self-Consciousness  on  the  Mind,  t.  423, 
do. ;  t.  425,  p.  296. 

*'  Reform,  Absolute,  of  Human  Knowledge  " 
— Wronski,  c.  6,  t.  448,  p.  320. 

Kefoemers,  "Long-haired,"  (Men),  and 
"  Short-haired,"  (Women),  c.  4,  t.  453,  p. 
325. 

Rehabilitation  of  Persistent  Remainders; 
the  re-clothing  of  Ghosts  with  Bodies,  c. 
3,  t.  434,  p.  308. 

Eeoeneration,  Sentimental  or  Spiritual,  of 
the  Religion  of  the  Past ;  Intellectual, 
Rational,  Thought-,  and  Line-Like,  the 
foundations,  beams  and  corner-posts  of  the 
New  Jerusalem,  that  of  the  Religion  of 
the  Future,  a.  48,  t.  204,  p.  170  ;  a  doctrine 
of  Christianity,  a.  56,  do.,  p.  174;  Con- 
version, New  Birth,  t.  882,  p.  532 ;  t.  884, 
p.  533. 

Regime,  Logicismal  and  Arbitrismal,  c.  1,  t. 
1119,  p.  636 ;    Pantarchal ;    see  Pantarchy. 

Reqxoloot,  place  of,  in  scale.  Table  15, 
(Fundamental  Exposition),  t.  278,  p.  204; 
Science  of  the  "  Three  Kingdoms,"  t.  338, 
p.  240 ;  t.  359,  p.  257 ;  repeats  Tellurology, 
Table  29,  t.  394,  p.  279 ;  distributed,  do. ; 
etymology  of;  answers  to  Kingdoms  in 
Classification,  t.  492,  p.  350  ;  a  branch  of 
Concretology,  t.  627,  p.  440;  distributed 
(Mineral,  Vegetable,  Animal),  t.  628-630, 
pp.  441,  442 ;  Diagram  No.  43,  t.  634,  p. 
445. 

Regitlabitt,  Quasi-,  of  Circle,  t.  517,  p.  377 ; 
True,  t.  518,  do. 

Regulative  Form  of  Thought,  Pure  Theory, 
from  effort  towards  the  Impossible,  t.  484, 
p.  346. 

Regurgitation,  prospective  and  imminent, 
of  Hadean  or  Spiritual  World  upon  this 
World,  t.  424,  p.  296. 

Reichenbach,  Odic  Force  of,  related  to  Sec- 
ond Form  of  Matter,  Etheria,  t.  63,  p.  39 ; 
"Sick  Sensatives,"  Areas,  "  Spheres,"  e.  1, 
t.  614,  p.  434. 

Reid,  and  Hamilton— Real  Presentationism, 
t.  415,  p.  290. 

Re-iit^olution  ;  see  Evolution. 

Relation,  defined,  Introduction,  p.  xiv;  the 
whole  of  Being— Hegel,  1. 114,  p.  68 ;  a, 
capable  of  Analysis  and  Interior  Distribu- 
tion, t.  382,  p.  273  ;  passing  into  Law,  t. 
475,  476,  p.  340  ;  and  Entity,  illustrated,  t. 

54 


855-859,  pp.  522-524 ;    Diagram  No.  58,  p. 
524 ;  Nexus,  Law,  t.  879,  p.  531. 

Relational,  relating  to  Relation,  opposite  of 
Entical,  a.  37,  t.  204,  p.  165. 

Relations,  of  men  and  women  in  Society, 
t.  311,  312,  p.  224 ;  System  of,  Systematol- 
ogy>  Objective,  c.  1,  t.  314,  p.  226 ;  Ideal 
Framework  interposed  between  Points, 
Objects,  Units,  t.  603,  p.  425 ;  and  Entity, 
are  whatever  is,  do. 

Relationship,  between  Time  and  Space, 
Unity  of,  t.  455,  p.  327. 

Relative,  The,  there  is  Up  and  Down,  a. 
13,  t.  136,  p.  90  ;  Key  of,  a.  16,  do. ;  in 
Antithetical  Reflexion  with  The  Ab- 
solute, do. ;  in  the  Practical  Domain,  a.  55, 
t.  204,  p.  174 ;  defined  and  contrasted  with 
The  Absolute,  t.  267,  p.  194 ;  Transcend- 
ental, the  Duismus  of  Being,  a.  16,  t.  267, 
p.  207  ;  a.  19,  t.  267,  p.  209  ;  not  to  be  con- 
founded with  The  Relatoid,  do.;  Right- 
Hand ;  Front  or  Face,  c.  5,  t.  448,  p.  319 ; 
the  West,  do. ;  Europe  and  America,  do. ; 
Masculoid,  t.  739,  p.  477  ;  an  Abstract  of 
Ideal  Relations,  t.  785,  p.  496. 

Relativett,  of  all  Knowledge,  Echosophio 
basis,  t.  66,  p.  40 ;  =  Berkleian  conception, 
a.  2,  c.  32,  t.  36,  p.  83 ;  t.  267,  p.  195  ;  a.  1, 
2,  do.,  pp.  195,  196. 

Relatoid,  The,  defined,  a.  4,  t.  267,  p.  199 ; 
and  xlbsolutoid,  stated,  a.  19,  t.  267,  p.  209 ; 
a.  24,  do.,  p.  213. 

Religion,  Science  of,  a.  3,  c.  5,  t.  5,  p.  6 ;  a 
branch  of  Practical  Philosophy,  t.  12,  p.  9  ; 
see  Table  1, 1. 15,  p.  11 ;  end  of  universal 
development,  t.  16,  do. ;  the  pure  product 
of  knowing,  1. 17,  p.  12 ;  yet  anticipating:, 
do. ;  awaiting  perfection,  do. ;  its  purport, 
do. ;  centre  of,  do. ;  circumference,  do. , 
covers  same  ground,  in  a  new  sense,  as 
Philosophy  and  Science ;  excludes  God 
from  Universe;  its  proofs  of  God's  ex- 
istence ;  has  a  semi-knowledge-doraain, 
theology,  creed,  etc.;  awaits  a  perfect 
knowledge,  t.  20,  21,  p.  \i ;  Trigrade  di- 
vision of,  Sentiment,  Dogma,  Conduct,  t. 
22,  p.  15 ;  worship  and  religious  life,  do. ; 
has  an  Instinctual  Basis,  t.  24,  do. ;  ulti- 
mates  in  the  life,  social  action  or  move- 
ment, do. ;  echoes  to  Movement,  as  Phil- 
osophy to  Mind,  and  Science  to  Matter, 
do. ;  Table  2,  p.  16 ;  Subdivisions  of, 
accord  with  the  fundamental  subdivisions 
of  The  Mind  in  Philosophy,  t.  25,  do. ; 
Table  3,  t.  27,  p.  17  ;    relations  of.  Table  4, 


730 


DIGESTED  INDEX  OF  THE 


t.  28,  29,  p.  18  ;  as  Pietism,  Proto-Relig- 
ion,  Theologisni,  Fetniuoid  and  Infaiitoid, 
c.  26,  t.  136,  p.  81 ;  worships  God,  not  Na- 
ture, do.;  see  Science,  Age  of;  Deuto-Ke- 
ligiou ;  a  phase  only  of  our  whole  Social 
Life,  c.  42,  t.  136,  p.  87 ;  The,  of  The  Fu- 
ture, what,  c.  1,  t.  420,  p.  294 ;  translated 
into  Life,  t.  437,  p.  310 ;  "  of  Humanity,"— 
Comte  founder  of,  t.  445,  p.  315  ;  and  Phil- 
osophy, Analogies  of  as  Male  and  Female, 
or  vice  versUj  c.  1,  2,  t.  448,  p.  317  ;  both, 
of  the  Past,  Subdivisions  of  Naturismus,  c. 
2,  do. ;  c.  5,  do.,  p.  319 ;  the  Divine  Art  of 
Life  itself,  =  Nuptialism,  t.  995,  996,  p.  580 ; 
and  morality,  the  higher,  not  to  denounce 
others,  1. 1046,  p.  609  ;  will  turn  from  de- 
fence of  particular  Dogmas  to  the  under- 
standing of  the  Harmony  between  opposite 
Doctrines,  t.  1113,  p.  633  ;  a,  internally 
provided  with  self-corrective  power,  t. 
1117,  p.  635 ;  that  of  the  New  Catholicism, 
characterized  and  defined,  t.  1118,  do.; 
Two  Grand  Opposite  Doctrines  of,  a.  1,  2, 
c.  1,  t.  1119,  pp.  636,  637. 

Eeligions,  Major  Sects,  all  to  be  reconciled 
through  TJniversology,  Integral  ism  and 
Pantarchism,  t.  57,  p.  35  ;  of  the  World, 
etc.— F.  D.  Maurice,  c.  1, 1. 128,  p.  72 ;  all 
of  them  Major  Sects,  t.  991,  p.  578. 

Eeligious  Instinctive  Basis,  Intuitions  and 
Instincts,  =  Ground  for  the  Superstructure 
of  Religion,  t.  21,  p.  14. 

Eeligious  Skntuient,  and  character,  The 
True,  for  now  and  hereafter,  t.  1117,  p. 
635 ;  of  Mankind  newly  directed,  do. 

Reorganization,  Social,  t.  431,  p.  302. 

Repetitive  Analog  ces,  Unit,  Vnism,  Point, 
Fodtism,  Object,  Thing,  Earth,  World, 
Nature,  Cosmos,  Universe,  t.  541,  p.  387; 
Two,  Duism,  Line,  Extension,  Meaning,  Sci- 
ence, Qualification,  Law,  Logos,  etc.,  t.  542, 
p.  388  ;  Three,  Trinism,  Sxcrface,  Figure, 
Shape,  Form,  Art,  and  Beauty,  t.  543,  p. 
888 ;  Table  37,  p.  389. 

Ekpetitive  Analogy,  and  Tendential,  illus- 
trated; difference  neglected  by  Sweden- 
borg,  c.  12,  t.  503,  pp.  362,  363 ;  =  Coinci- 
dence, do.,  c.  20,  21,  do.,  pp.  364-366  ;  in 
music  and  the  Human  Body,  t.  807,  p. 
506. 

Repetitive  Correspondence,  stated,  t.  81,  p. 
19 ;  illustrated,  t.  32,  do.  ;  explained,  t.  33, 
do. ;  in  the  Relation  of  Man  and  Woman, 
God  and  World,  c.  1, 1. 1119,  p.  636  ;  see 
Correspondenco. 


Repetitive  Relation,  t.  797,  p.  499  ;  Sus- 
pected by  the  Poets,  now  demonstrated ; 
see  Typical  Reproduction,  Type,  Type- 
Form,  Reflect,  Symbol,  Analogue,  Coun- 
terpart. 

Replacement,  of  Primitive  Simplisms  by 
Scientific  apprehensions  of  Truth,  1. 1122, 
p.  638. 

Representative,  each  Nation,  Generation, 
Sect,  etc.,  is  so,  of  a  particular  Aspect  of 
the  Complex  Whole  Truth,  c.  1,  t.  353,  p. 
249. 

Representative  Numbers,  c.  11,  t.  503,  p. 
362 ;  see  Pivotal  Numbers. 

Representative  Names  ;  see  Names. 

Re-production,  t.  988,  p.  576. 

Eeprojection,  Reprojectivo  Push  =  Con- 
struction, t.  622,  p.  438 ;  Measured  Re- 
pulsion, do. 

Reprojective  Method,  in  Science,  Form 
Analogue  of,  t.  583,  p.  413  ;  t.  616,  p.  435  ; 
Diagram  No.  41,  do. ;  t.  622,  p.  438. 

Republic  ;  see  Infinite  Republic. 

Republicanism,  used  to  illustrate,  t.  350,  p. 
247. 

Repulsion,  repeats  Arbitrismology,  Table  19, 
t.  352,  p.  249  ;  Push,  t.  622,  p.  438. 

Repulsionology,  Analogue  of  Thermotics, 
Table  28,  t.  393,  p.  278;  Table  29,  t.  894, 
p.  279. 

Residence  ;  see  Temple. 

Responsibility,   discharged,  1. 1124,  p.  639. 

Rest,  or  Station,  related  to  Space,  t.  665,  p. 
458 ;  AND  Movement,  inexpugnability,  t. 
752,  p.  481 ;  see  Station. 

Restitution,  of  All  Things,  the  Final,  will 
have  been  accomplished,  t.  1123,  p.  639. 

"  Restoration  of  All  Things,"  final,  will 
occur  through  Universology,  Integralism, 
and  Pantarchism,  t.  57,  p.  35. 

Resurrection,  is  at  death  by  Swedenborg'a 
idea  of  it,  t.  404,  p.  283  ;  compared  ;  Un- 
ismal,  Duismal,  Trinismal  aspects  of,  t. 
424,  p.  296  ;  Spiritist  Movement  premoni- 
tional  of.  do. ;  c.  3,  t.  430,  p.  300 ;  t.  432,  p. 
306. 

Revelation,  in  Religion,  t.  17,  p.  12 ;  Sci- 
eiita-Philosophic,  of  the  Law  of  God,  exist- 
ing in  all  Being,  t.  57,  p.  35 ;  panorama  of, 
perpetually  unfolding,  t.  74,  p.  43 ;  to  the 
Intellect,  through  Science,  Title-page,  a. 
49,  t.  204,  p.  171 ;  a.  53,  do.,  p.  173. 

Reversal,  of  Currents  of  trade  from  East  to 
West,  t.  432,  p.  303  ;  Table  31,  t.  438,  p. 
311 ;    of  Unism  into  Dulsm  and  vice  versa. 


BASIC   OUTLINE  OF  UXIVEESOLOGY. 


731 


t.  477,  p.  342  ;    see  Keflex  Action  ;    Term- 
inal CONVEKSION. 

Eeveesals,  of  Swedeuborg's  views  on  The 
True  and  The  Good,  etc.,  c.  10-39,  t.  503, 
pp.  362-376  ;  Utter,  of  Primitive  Faiths,  t. 
1121,  p.  638. 

Revivification,  of  the  Dead,  c.  2,  3,  t.  434, 
pp.  307,  308  ;  necessary  Conditions  prece- 
dent, Icnowledge  of  and  devotion  to  all 
Truth,  etc.,  do. ;  c.  4,  do. 

Eevolutionaby  Eeoonsidebation  of  Doc- 
trine, t.  1123,  p.  638. 

Eevolsion,  Grand,  The,  of  The  Lord,  through 
the  Heavens ;  of  the  Ego  on  the  Mind,  t. 
423,  p.  295. 

Ehetorio,  as  a  branch  of  Speech,  c.  1,  t.  494, 
p.  354. 

Ehythm  ;  see  Time. 

"  Eib  "  of  Adam,  what,  t.  746,  p.  479. 

EiBs,  twelve,  7  +  5— Fourier,  t.  462,  p.  834 ; 
Groups  of  7  and  5,  c.  7,  t.  503,  p.  360  ; — 
Music,  do. ;  Rhythm  of,  do.,  p.  361. 

Eight,  and  Left  of  Body,  t.  636,  p.  446  ;  Will, 
do. ;  and  Left  Sides  of  the  Body,  Male  and 
Female,  t.  974,  p.  572  ;  Societarily,  t.  978, 
979,  p.  573 ;  Palsied,  t.  982,  p.  574 ;  Direct- 
ness^ Direction,  Diagram  No.  69,  t.  923,  p. 
551. 

Righteousness,  =  Uprightness  of  Form,  t. 
521,  p.  379. 

Right  Angle,  as  Square,  (Carpenter's),  Sci- 
ento-fuudamental  Figure,  t.  651,  p.  392; 
Type  of  Comparison,  do.;  Analogue  of 
Comparative  Degree,  t.  552,  p.  393  ;  Dia- 
gram No.  17,  do. ;  Superlative,  do. ;  (s) 
and  Straight  Lines,  Governing  character 
or;  c.  1,  t.  923,  p.  552. 

Eight  Hand,  symbolizes  Action,  Execution, 
AccompHrihment,  Applied  Science,  Dia- 
gram No.  2,  (Typical  Tableau),  t.  41,  p.  24 ; 
t.  42,  p.  25  ;  do.,  p.  26 ;  symbol  of  Move- 
ment, Action,  Power,  c.  1,  t.  143,  p.  102  ; 
and  Left  Hand  =  Eelation  and  Modality,  t. 
458,  p.  330. 

Eight-Line,  Type  of  Science,  t.  519,  p.  377. 

Eight  Side  ;  see  Eight  Hand,  and  Action ; 
allied  with  Activity  or  Action,  of  Comte, 
t.  42,  p.  26  ;  Eectification,  Law,  c.  2,  t.  448, 
p.  317 ;  c.  4,  do.,  pp.  318,  319. 


Rigor,  Eectism,  etc.,  t.  519,  p.  377. 

Kites,  meaning  of,  will  be  furnished  by 
Social  Integralism,  t.  57,  p.  35. 

EoAD,  traversed  one  way  gives  only  half 
knowledge,  a.  8,  c.  32,  1. 136,  p.  87  ;  (s), 
ascending  =  Lower  Limbs,  c.  2,  t.  453,  p. 
323. 

EoBUsT ;  see  Muscular. 

EoDs,  and  Reeds  ;  see  Measuring. 

EoMAN  Catholic  Church;  see  Old  Catholic 
Church. 

Rooms,  in  House,  t.  307,  308,  p.  222 ;  within 
the  House,  Quartos,  Quarters,  Fractional, 
t.  841,  p.  519. 

Roots,  Mathematical,  t.  623,  p.  439. 

Rotation,  t.  390,  p.  276. 

Rotten-egging,  t.  991,  p.  578. 

RoTUNDiSM,  Analogue  of  Nature,  t.  616,  p, 
376  ;  t.  519,  p.  377 ;  t.  521,  p.  378. 

RoTUNDirr,  of  Planets,  etc.,  proximate,  t.  887, 
p.  535 ;  of  Nature  overcome  by  Art,  t.  890, 
p.  536 ;  Three  Powers  of;  all  Naturoid,  t. 
915,  p.  548. 

Round  Form,  =  Nature,  t.  554,  p.  394;  t. 
1027,  p.  598. 

Roundness,  Monad  of,  the  Point,  t,  546,  p. 
390 ;  in  Egg-Figure,  t.  777,  p.  493  ;  Ana- 
logue of  Unism,  t.  878,  p.  631. 

Round  Numbers,  Analogy  of,  with  Round 
Form,  t.  565,  p.  379 ;  kinds  of,  t.  566,  p. 
400. 

Round  Surface,  =  Positive  Degree,  t.  651, 
p.  392. 

Round  the  Globe,  Wave  of  Progress,  from 
East  to  West,  e.  6,  t.  448,  p.  320. 

Round  Ttpe-Forms,  =  Philosophy,  t.  996,  p. 
580,  t.  1001,  p.  583. 

Rule,  Line  as.  Analogue  of  Measure,  t.  540, 
p.  386  ;  Law,  t.  555,  p.  395  ;  Masonic  Sym- 
bol, t.  905,  p.  542 ;  of  Three  ;  see  Propor- 
tion; Regularity. 

Rules,  of  Arithmetic,  the  Two  Fundamental, 
t.  850,  p.  521. 

RusKiN,  cited,  on  the  element  of  Form,  t.  494, 
p.  353. 

Russia,  growth  of,  t.  432,  p.  305 ;  Mission 
of,— Wronski,  c.  6,  t.  448,  p.  320;  and 
America,  c.  7,  do.,  p.  321. 


s. 


Sacred  Nxtmbers,  mentioned,   c.  2,  t.  353,  p. 
250 ;  Fourier's  Scale  of,  c.  7,  t.  503,  p.  361 ; 


Table  1,  c.  9,  do. ;    Three,  Seven,  Twelve, 
t.  708,  p.  468  ;    t.  948,   p.  562  ;   t.  950,  951, 


732 


DIGESTED  INDEX  OF  THE 


p.  563 ;  see  Pivotal  Numbers,  1. 1033,  p. 
603. 

Saoeum,  c.  7,  t.  503,  p.  360 ;  see  Pelvis. 

Salvation,  none  out  of  the  Pale  of  the  New 
Catholic  Cimrch,  a.  50,  t.  204,  p.  172. 

Sabooonomy,  alluded  to,  t.  5,  p.  13  ;  Buch- 
anan, t.  960,  p.  568. 

SoALA,  Diagram  No.  69,  t.  923,  p.  551 ;  Scale, 
Staircase,  t.  924,  p.  553. 

Scalar  Numbebino,  1. 1029,  p.  599. 

Scale,  Musical — Fourier,  t.  462,  p.  334 ;  As- 
cending and  Descending,  of  Complexity,  t. 
586,  587,  p.  416  ;  t.  588,  p.  417  ;  t.  599,  p. 
423. 

ScALEiriSM,  1. 1052,  p.  612. 

Scales,  of  Universal  Distribution;  founded  on 
the  Orderly  Evolution  of  Cardinal  Numer- 
ation, from  One  to  Two ;  from  Two  to 
Three,  etc. ;  the  Canon  of  Ceitioism  on  all 
Distribution,  t.  642,  p.  450 ;  Tabic  41,  do. 

Scepticism,  of  Prophecy,  unphilosophical, 
c.  10,  t.  430,  p.  304 ;  see  Protestantism. 

ScHELLiNG,  gives^a  common  ground  back  of 
Subject  and  Object,  1. 114,  p.  67  ;  an  Abso- 
lute Identitist— Masson,  a.  7,  t.  366,  p.  265. 

Schemata,  of  Being,  Limitoid,  t.  751,  p.  481. 

ScHEMATivE  LiNES,  Typical  Plans,  Type- 
forms,  t.  455,  p.  325. 

Scheme,  Lines,  interposed  between  Points 
and  Units,  t.  603,  p.  425. 

SoHiLLEE,  his  letters.  The  State  and  The  In- 
dividual, t.  760,  p.  485  ;  on  Lycurgus,  c.  1, 
t.  994,  p.  579. 

Schmidt,  (Dr.  Karl),  "  Harmonie  der  Wel- 
ten,"  t.  165,  p.  120. 

Schools,  of  Philosophy,  all  reconciled  in 
Universology,  t.  70,  p.  41 ;  in  Medicine,  to 
be  expounded  and  reconciled,  t.  985,  p. 
575. 

Science  of  the  TJNivEnsE,  there  must  be 
one ;  difference  of  Pliilosophy  and  Science 
in  respect  to,  Introduction,  p.  vi. 

Science,  =  systematized  knowledge,  1. 10,  p. 
8  ;  see  Echosophy  and  Positivism  ;  what  it 
does,  t.  14,  p.  10  ;  see  Table  1,  t.  15,  p.  11 ; 
Exact  and  Natural,  do. ;  in  Scale  with  Re- 
ligion and  Philosophy,  1. 16,  do. ;  repeats 
Ceeed  in  Religion,  1. 17,  p.  12 ;  Exact  dis- 
tribution of,  c.  9,  t.  15,  p.  13  ;  c.  11,  do. ; 
Material  and  Mental,  two  equal  halves  of, 
1. 19,  do. ;  includes  whole  Universe,  but 
tends  to  Matter,  do.;  t.  21,  p.  14;  t.  24, 
Table  2,  p.  16  ;  echoes  to  World  as  con- 
trasted with  Man,  t.  26,  do. ;  subdivisions 
of,  echo  to  those  of  Mind  in  Philosophy, 


t.  25,  do. ;  relations  of,  Table  3,  t.  27,  p.  17 ; 
Tables  4,  5,  t.  28,  29,  p.  18 ;  crossing  and 
direct  with  Matter  and  Mind,  t.  30,  do.; 
corresponds  with  Matter  tendentially^  with 
Mind  repetitively,  t.  31,  p.  19  ;  Table  6,  t. 
35,  p.  20  ;  Table  7,  (Typical  Table),  t.  40, 
p.  23 ;  Exactitudes  of,  =  Seiento-Philos- 
ophy.  Metaphysics  of  Mathematics,  Univer- 
sology, t.  109,  p.  65  ;  see  Natural  Science, 
Exact  Science ;  of  the  Sciences,  1. 121,  p. 
70 ;  Analogues  of,  Number,  Mutheses,  t. 
135,  p.  75 ;  Age  of,  Masculoid,  Senectoid, 
worships  Nature,  not  God,  c.  27, 1. 136,  p. 
82  ;  the  final  judge,  1. 177,  p.  127  ;  defined 
— Hickok,  a.  4,  t.  198,  p.  137  ;  Inductive  or 
Empirical  and  Transcendental,  or  Rational, 
defined,  do. ;  t.  198,  p.  136 ;  alone,  ad- 
dresses itself  to  the  Universal  Faculty  in 
Man,  a.  51,  t.  204,  p.  172 ;  =  Echosophy, 
Main  Elevation  of  the  Temple,  Elaboris- 
mus,  t.  270,  p.  196 ;  distribution  of,  by 
Spencer,  c.  1,  Table  1,  t.  270,  p.  197 ;  = 
Form,  Table  15,  (Fundamental  Exposition), 
t.  278,  p.  204 ;  Exact,  the  Domain  of,  is 
Pure  Nothings,  a.  21,  t.  267,  p.  209  ;  needs 
the  terms.  The  Absolute  and  the  Infinite, 
a.  29,  30,  do.,  p.  218 ;  and  Nature,  question 
of  precedence  of,  t.  378,  p.  269  ;  has  pre- 
judices of  its  own,  as  well  as  Superstition, 
c.  10,  t.  430,  p.  304;  Duismal,  t.  439,  p. 
312  ;  Universally,  Principle  of  Equality  in, 
t.  454,  p.  325 ,  Analogous  with  Head  as 
Nature  with  Trunk,  c.  4,  t.  503,  p.  358 ; 
exacter  than  Nature,  c.  6,  do.,  p.  359  ;  rules 
in  No.  8,  do. ;  Pivotal  Numbers  in.  Table 
1,  c.  9,  do.,  p.  361 ;  Speucerian  Distribution 
of,  see  Spencerian  Distribution;  Scientis- 
mus  of,  (4),  c.  10,  11,  do.,  p.  362 ;  Form 
Analogues  of,  t.  509,  p.  865 ;  Determinate 
Form  and  Number,  Analogues  of,  t.  510, 
p.  366  ;  Elementary  Form-Type  of,  t.  513, 
p.  372 ;  t.  516,  517,  p.  376  ;  t.  521,  p.  378  ; 
has  its  own  Scientisra,  Naturism,  Artism, 
Dominant,  t.  522,  p.  379  ;  represented  by 
DuisM,  t.  542,  p.  888;  corresponds  with 
Teuth,  or  The  True,  t.  545,  p.  389 ;  Tables 
37,  38,  do. ;  see  Substance,  and  Art ; 
is  the  Cross,  t.  569,  p.  401 ;  Masculine,  will 
impregnate  Philosophy,  t.  748,  p.  480 ;  re- 
lated to  Twoness  or  Manyness  of  Tilings, 
but  to  Unity  of  Law,  t.  764,  p.  486  ;  First 
Stage  of.  Observational,  do. ;  Key-note  of, 
t.  768,  p.  488 ;  Elaborated,  Symbol  of,  Cube, 
Diagram  No.  50,  t.  778,  p.  493  ;  and  Phil- 
osophy, brought  under  the  operation  of  the 


BASIC   OUTLINE  OF  UNIVERSOLOGY. 


733 


same  Law,  specifically,  t.  806,  p.  505; 
Ayuilogue  of  Realism,  t.  516,  p.  376;  t.  518, 
619,  p.  377  ;  t.  521,  p.  378  ;  specifically  de- 
fined, do. ;  OF  Organization,  Social,  t. 
842,  p.  519  ;  interveues,  to  do  what  2 1.  890, 
p.  535 ;  has  a  Naturismus,  a  Scientismus, 
and  an  Artismus  of  her  own,  t.  891,  p.  536  ; 
see  New  Science  ;  Spirit  of,  t.  916,  p.  549 ; 
governing  relation  of,  c.  1,  t.  923,  p.  552; 
and  Mind,  represented  by  the  Head,  t.  975, 
p,  572  ;  =  Anthropisra,  t.  993,  p.  577  ;  the 
Universal,  only  power  competent  to  recon- 
cile, c.  14,  t  1012,  p.  598  ;  t.  1027,  do.;  t. 
1048,  p.  611 ;  supreme  triumph  of,  to  redis- 
cover Type-Form,  t.  1050,  do.;  properly 
now  begins,  t.  1054,  p.  613 ;  universality 
of,  do. ;  loses  itself  finally  in  Complexity,  a. 
1,  c.  1,  1. 1119,  p.  636;  supplemented  by 
Intuition,  Artistic  Sense  and  Fine  Feeling, 
do. ;  OF  THE  Universe,  Positive  Discovery 
of,  what  it  will  eifect,  t.  1123,  p.  638. 

Sciences,  Tlie,  Fundamental  Distribution  of, 
Table  15,  t.  278,  p.  204 ;  =  Station  ;  Vander 
Weyde's  Classification,  t.  335,  p.  238;  7 
Grand,— Comte,  t.  456,  p.  328;  of  Man, 
Lieber,  c.  1,  t.  998,  p.  581 ;  Distribution  or 
C]a>;rsiflcation  of;  see  Spencerian. 

SciENOE-FoRM,  straight  Form,  t.  519,  p. 
377. 

SoiENCE-WoRLD,  map  of,  t.  280,  p.  205 ;  at- 
titude of,  t.  235,  p.  209 ;  Spencerian  Dis- 
tribution of,  confined  to  Ground-floor,  t. 
286,  p.  210. 

SoiENTA- Philosophy,  =  the  University,  joint 
domain  of  Science  and  Philosophy,  c.  13, 
t.  43,  p.  23. 

SoiENTio  Analogy,  Masculoid,  c.  23,  t.  503, 
p.  367  ;  see  Analogy. 

SciENTio  Atom  of  Form,  1. 1007,  p.  587. 

SoiENTiFio  Form,  tlie  only  exact  Form,  t.  618, 
p.  436 ;  contrasted  with  Natural  and  Art 
Form,  t.  500,  p.  364. 

SoiENTio  Joinings,  sharp,  true,  c.  40,  t.  503, 
p.  376. 

Scientific  (or  Scientic)  Order  ;  see  Logical 
Order. 

Scientific  Eestjlt,  the  same  on  either  theory 
of  creation,  t.  1046,  p.  609. 

Scientific  Supremacy  of  Analytical  Gen- 
eralizations, t.  1012,  p.  590. 

Scientific  Terms,  comparison  of,  c.  1,  t.  5, 
p.  4. 

Scientific  Unism  =  Duism,  t.  477,  p.  342. 

Scientism,  Abstract  Principle  of  Nature; 
see  Terminology,   c.  11,  t.  43,  p.  28 ;    and 


Sciento-Philosophy,  Masculism,  Coition  of 
with  Keligia-Philosophy,  c.  2,  t.  448,  p.  317  ; 
Progeny  of,  c,  4,  do.,  p.  318  ;  =  KecLirfin,  t. 
519,  p.  377  ;  within  Science,  within  Na- 
ture, and  within  Art,  t.  522,  p.  37  y;  Seo- 
ondism,  leads  in,  t.  766,  p.  487  ;  Three 
Powers  of,  symbolized  by  Line,  Square^ 
Cube,  t.  915,  p.  543 ;  Diagrams  Nos.  67,  68, 
69,  pp.  548,  549,  551,  t.  916,  p.  549. 

SCIENTISMAL  MEASURING  SeRIES  OF  N  UMBERS, 

t.  1043,  p.  603. 

SciENTisMAL  Order,  of  Distribution,  based  on 
Two,  t.  478,  p.  342. 

SciENTiSMOLOGY,  t.  480,  p.  343 ;  of  Phrenol- 
ogy, t.  947,  p.  561 ;  of  the  whole  field  of 
Sciences,  revolutionizing  the  mere  Induc- 
tive Sciences,  do.,  p.  562. 

SoiENTisMus,  the  Domain  of  Being  character- 
ized by  Exactitudes,  c.  3,  t.  43,  p.  27 ;  see 
Teraiinology  ;  t.  136,  p.  75 ;  of  Nature — 
Number  Three,  c.  10,  11,  t.  503,  p.  362 ;  of 
Science — Number  Four,  do. ;  and  Naturis- 
mus,  contrasted,  c.  25,  do.,  p.  368 ;  Ana- 
logue of  Duism,  Line,  The  True,  Table  38, 
t.  545,  p.  389  ;  of  Nature,  t.  888,  889,  p.  535. 

Scientists  (as  Materialists),  yet  tend  towards 
the  Spiritual  Constitution  of  Matter,  t.  62- 
64,  pp.  38-40. 

Sciento-Abstract,  for  Spencer's  Abstract,  t. 
270,  p.  197;  t.  273,  p.  199;  especially 
adapted  to  Diagrammatic  illustration,  t. 
275,  p.  201 ;  see  Abstract  Form. 

Soiento-Abstractismus,  of  the  Subjectivis- 
mus,  t.  308,  p.  223. 

Soiento-Negative,  =  Naturo-Positive  and 
Dice  versa,  t.  802,  p.  501 ;  Chemistry  and 
Electricity,  do.,  t.  804,  p.  503 ;  Increased 
Complexity ;  Man  and  Woman  ;  Monarch 
and  People  ;  Lord  and  Church,  t.  803-805, 
pp.  502-504;  t.  811,  p.  508;  t.  814,  p.  509; 
Table  45,  do. 

SciENTO  Philosophic  Distinction,  instance 
of,  t.  477,  p.  341. 

Sciento-Philosophic  Eeconciliations,  of 
Science  and  Philosophy,  t.  806,  p.  505. 

Soiento-Philosophio  Solution,  of  the  rela- 
tions of  Space  and  Time,  c.  27,  t.  503,  p.  368  ; 
Formal  Proposition  of,  c.  28,  do.,  p.  369  ; 
of  Varieties  of  Form  and  Changes  of  State, 
Type-Forms ; — Plato,  Swedenborg,  c.  34, 
do.,  p.  373. 

Soiento-Philosophio  Universal  Principles, 
t.  455,  p.  327 ;  t.  459,  p.  331 ;  three  kinds 
of,  do. ;  Primitive,  Universaloid,  Analogues 
of,  in  Body,  do.,  p.  332 ;  Secondary,  Gen- 


734 


DIGESTED  INDEX  OF  THE 


eraloid,  t.  460,  do. ;  Tertial,  Speculoid,  t. 
461,  do. ;  Incipient,  Medial,  Final,  Pivotal 
Position  in,  t.  464,  p.  334. 

Bciento-PhilosOphy,  culmination  of  Phil- 
osopliy  and  fountain-head  of  the  Sciences, 
c.  1,  1. 12,  p.  9  ;  drift  of  Univei-sology,  t. 
109,  p.  65 ;  as  Echosophy ;  see  Echos- 
ophy ;  Clef  of,  t.  232,  p.  179 ;  t.  233,  p. 
181 ;  t.  245,  p.  187  ;  underlies  and  repre- 
sents Echosophy,  t.  243,  do. ;  t.  246,  p. 
188 ;  the  term  often  used  in  the  Sense  of 
Echosophy,  do. ;  has  Form  for  its  Domain, 
t.  258,  p.  192 ;  Special,  Clef  of,  1  ;  1,  t.  347, 
p.  246  ;  and  Table  18,  t.  347,  p.  245 ; 
(Special),  Connections  of,  Annotation  of, 
t.  374,  p.  263  ;  (in  its  special  aspect),  spe- 
cially stated  and  distributed,  t.  459-464,  pp. 
831-335;  Notation  of,  the  Philosophy  of 
the  Future,  t.  470,  471,  p.  338 ;  echoes  to 
Number  Two,  t.  474,  p.  339 ;  governing 
character  of,  do. ;  echoes  to  Do  or  Ee  of 
any  Octave,  c.  1,  t.  473,  do. ;  is  equal  to 
Comparology,  do. ;  t.  476,  p.  340 ;  Table 
35,  do.,  p.  341 ;  t.  477,  p.  342 ;  peculiar 
character  and  applications  of,  t.  481,  p.  343 ; 
illustrated,  do. ;  in  the  Special  Sense  (1) 
distinctive  Clef  of,  t.  482,  p.  344 ;  differ- 
ence of  from  Ordinary  Science  and  Philos- 
ophy, as  founded  on  Extraordinary  Analy- 
sis ;  in  Cleanness,  Precision,  etc,  t.  483, 
do. ;  from  the  Old  Transcendentalism,  do. , 
Analogous  -with  Ultimate  or  Kadical  Anal- 
ysis, t.  485,  p.  347  ;  bony  illustrations  of, 
c.  7,  t.  503,  p.  360  ;  functionates  between 
One  and  Two,  t.  743,  p.  478  ;  true  triumph 
of,  what,  a.  5,  t.  999,  p.  583. 

SciBNTo-PosiTivE,  =  Naturo-Ncgative,  and 
vice  versa,  t.  802,  p.  501 ;  Chemistry  and 
Electricity,  do. ;  t.  804,  p.  503  ;  Increased 
Complexity,  Man  and  "Woman ;  Monarch 
and  People  ;  Lord  and  Church,  t.  803-805, 
pp.  502-504 ;  t.  811,  p.  508 ;  t.  814,  p.  509  ; 
Table  45,  do. 

Soiento-Religion  ;  see  Deutero-Eeligious 
Dispensation. 

SoiENTO-SciENTisMUs,  Age  of  Knowledge, 
Masculoid,  defers  to  Feminism,  c.  27, 1. 136, 
p.  31 ;  Short,  Transitional,  c.  28,  do.,  p.  82  ; 
governing  Head  of  the  Ages,  do. 

SoiENTo-SciENCB-AND- Philosophy,  =  Com- 
parology, c.  1,  t.  473,  pp.'  339,  340 ;  relates 
not  to  Domains,  but  to  Principles  which 
pervade  all  Domains,  do. 

SciENToiD ;  see  Terminology,  c.  5,  t.  43,  p.  27 ; 
=  Masculoid,  t.  136,  p.  75. 


SciENToiD  Distribution  of  Society,  An- 
drews, t.  46,  p.  29. 

SoiENTOiD  Set,  of  Pbimordial  Principles 
generate  the  Naturoid  Set,  t.  747,  p.  48  ; 
t.  748,  do. 

Scission,  or  Halving,  t.  746,  p.  479. 

ScLAvio  Nations  ;  see  Russia  and  Pansclav- 
isui. 

Scotch  Philosophy;  see  Common  Sense 
Philosophy. 

Screw-Movement,  t.  624,  p.  440. 

"  Sea  of  Glass,"  =  Water-type  of  Intelli- 
gence or  Wisdom,  t.  94,  p.  57. 

Secondary  Analysis,  Phonetic,  etc.;  see 
Eadical  Analysis. 

Secondary  Distributions,  and  Primary  An- 
tithesis between,  c.  22,  t.  503,  p.  3G6. 

Secondism,  governs  in  Scientismus,  t.  766,  p. 
487  ;  repeats  Duism,  t.  904,  p.  542. 

Second  Coming,  of  Christ,  expected  in  the 
Church,  c.  1,  t.  75,  p.  43 ;  views  of  Mr. 
Noyes  and  the  Oneida  Perfectionists  upon, 
c.  1, 1. 186,  p.  131 ;  c.  4,  t.  430,  p.  300  ;  per- 
haps some  equivalent  event,  t.  431,  p.  301 ; 
should  occur  in  this  age,  or  a  new  Exigesis 
required,  c.  9,  t.  430,  p.  303. 

Second  Discriminations,  fourfold,  Feniinold 
Men,  etc.,  c.  42, 1. 136,  p.  87. 

Second  or  Finer  Form  of  Matter,  = 
Etheria,  t.  60,  p.  37  ;  t.  63,  p.  39 ;  t.  64, 
do. 

"  Second  Philosophy,"  of  Comte,  stated,  t. 
460,  p.  318 ;  Analogues  of  in  Skeleton,  t. 
456,  p.  327. 

Secrets,  of  Nature,  seen  in  the  Amative 
Methods  of  Animals  and  Vegetables,  t, 
1068,  p.  619. 

Sect;  see  Society. 

Sectarian  Divergency,  1. 1114,  p.  634. 

Sectarian  Peculiarities,  meaning  of,  will 
be  furnished  by  Social  Integralism,  t.  67, 
p.  35. 

Sectionizino  of  Body,  =  Anatomy,  t.  967,  p. 
570  ;  =  that  of  Unit,'  t.  972,  p.  571  ;  of  Cube 
and  Glol-e,  t.  1046,  p.  609. 

Sectoral  Form,  Inclined,  Free,  Natural,  t. 
843,  p.  520 ;  Diagram  No.  57,  do. 

Sectorism  ;  see  Surfacism. 

Sects,  all  to  be  reconciled  through  Univers- 
ology,  Integralism,  and  Pantarchism,  t.  57, 
p.  35 ;  Eeligious,  Political,  and  Social,  the 
Phrenological  Organs  of  the  Grand  Man, 
in  conflict,  to  be  harmonized,  t.  73,  p.  42 ; 
not  equal  in  Eank,  t.  74,  p.  43 ;  in  Chris- 
tendom, from  influence  of  the  Male  Prin- 


BASIC  OUTLINE  OF  UNIVEESOLOGY. 


735 


ciple,  lead  to  ulterior  Unity,  Spiritual 
and  Organic,  c.  7,  t.  136,  p.  77  ;  leading 
doctrines  of,  aU  true,  and  will  be  rescued, 
a.  51,  t.  204,  p.  172 ;  representative  of  par- 
ticular Segments  of  the  larger  Complex 
Truth,  c.  1,  t.  353,  p.  249  ;  Major,  all  Ee- 
ligions  so,  t.  991,  p.  578 ;  religious,  in  behalf 
of  the  Numbers  One,  Two,  Three,  t.  1047, 
p.  610 ;  none  of  them  have  comprehended 
the  Infinite  Largeness  of  the  Truth,  1. 1114, 
p.  633. 

Seoondo-;  see  Deutero-. 

Seed,  Atom,  Egg,  t.  774,  p.  491. 

Seer  of  Pathos,  his  vision  of  the  Future  of 
Humanity,  t.  931,  p.  557. 

See-saw,  (Dialectic),  of  Eight  and  Left 
Side,  of  Male  and  Female,  of  Positive  and 
Negative,  t.  329,  p.  235  ;  Eeciprocal  Move- 
ment, repeats  Logicismology,  Table  19,  t. 
352,  p.  249. 

Seoaiental  Fobm,  exact.  Law-giving,  t.  843, 
p.  520 ;  Diagram  No.  57,  do. 

Segmentation,  of  Yolk,  c.  2,  1. 136,  p.  76 ; 
regular,  not  at  random,  c.  4,  do. ;  of  Human 
Ovum  described  by  Cazeaux,  Barry,  Bischoff, 
do. ;  see  Cut-up  ;  a.  22,  c.  32,  t.  136,  p.  92 ; 
of  the  Egg,  t.  775-777,  pp.  492,  493 ;  Dia- 
grams Nos.  47,  4i8,  49 ;  of  Circle,  1. 1080,  p. 
623  ;  of  Egg ;  see  Egg. 

Segmentism;  see  Surfacism. 

Self-Consoious  Ego,  t.  309,  p.  223. 

Self-Consciousness  ;  see  Consciousness  | 
none  in  mere  Sensation — Ferrier,  a.  46,  t. 
204,  p.  169 ;  is  the  Man ;  a  real  God— 
Ferrier,  t.  362,  p.  259. 

Semi-Soientifio,  Naturo-Metaphysic,  Mill, 
Bain,  etc.,  echoes  to  what  ?  t.  465,  p.  335  ; 
Notation  of,  do. ;  t.  803,  p.  502. 

Semitone,  in  Music  (3i),  t.  611,  p.  433. 

Senectism,  Old  Age  and  its  Wisdom,  as  cor- 
responding repetitively  with  Masculism,  c. 
24,  t.  136,  p.  81. 

Sensation,— Socrates,— Ferrier,  is  peculiar, 
Single,  Wfiismal,  Thought  the  Opposite, 
a.  37,  t.  204,  p.  165 ;  is  as  Entity,  do. ;  and 
Thought  as  One  to  Two,  do. ;  as  Point  to 
Line,  do.  ;  a.  38,  do.,  p.  166 ;  compelled  or 
passive,  Thought/re^,  a.  43,  do.,  p.  168  ;  its 
Analogue  the  Point,  derivative  from 
Thought,  a.  44,  do. ;  the  lower  nature  of 
man,  a.  45,  do.,  p.  169  ;  gives  no  self-con- 
sciousness, a.  46,  do. ;  no  true  sympathy, 
do. ;  not  the  man,  a.  54,  do.,  p.  173  ;  con- 
trasted with  Innate  Element  of  Mind,  t. 
897,  p.  280  ;    Substance  of  Mind,  do. ;  is  it 


derived  from  the  Perceptive  Mind  ?  do. ;  t. 
899,  p.  281 ;  Etymology  of,  t.  400,  do. ; 
fully  defined,  do. ;  successive  stimuli  of 
=  Experience,  t.  401,  p.  282  ;  is  to  Pancta- 
tion  what  TliougM  is  to  Lineailon,,  do. ;  and 
Thought  inseparable — Ferrier,  t.  410,  p. 
287. 

Sensationalism,  and  Idealism — Morell,  a.  8, 
c.  32,  1. 136,  p.  86 ;  see  Materialism  ;  term 
considered — Masson,  Note,  a.  8,  t.  354,  p. 
256 ;  restated,  t.  397,  p.  280  ;  =  Experien- 
tialism,  t.  401,  p.  282 ;  =  Materialism,  do. ; 
echoes  to  Monospherology,  t.  403,  p.  283, 
to  this  World,  t.  404,  do. ;  see  Experiential- 
ism  ;  corresponds  with  Infernalism,  Table 
30,  t.  419,  p.  293. 

Sensationalists;  see  Materialists  and  Ex- 
perientialists,  hold  Thought  to  be  Second- 
ari/  and  Derived,  with  the  Sophists,  a.  38,  t. 
204,  p.  166. 

Sensations,  and  Consciousness,  Naturismal 
p.  92. 
Origins  of  Thought,  a.  22,  c.  32,  t.  136, 

Sense,  and  Sound,  echo  of  Identity  between, 
a.  19,  t.  152,  p.  124 ;  and  Eeason,  contrast- 
ed, Table  1,  c.  1,  t.  226,  p.  163  ;  reconcil- 
iation of,  with  Eeason,  a.  12,  t.  267,  p. 
205  ;  and  Thought,  inseparable, — Ferrier, 
t.  410,  p.  287;  t.  419,  p.  292;  and  Ex- 
pebienoe,  related  to  Hell,  Table  30,  t.  419, 
p.  293. 

"  Senseless  Abstbactigns," — ^Mill,  a.  6-10, 
t.  267,  pp.  200-202 ;  commented  on,  a. 
10-32,  do.,  pp.  202-220  ;  a.  9,  do.,  p.  202 ; 
The  Infinite  and  The  Absolute, — Hamilton, 
Cousin;  accepted  by  Mill  and  others  in 
Mathematics,  a.  22,  do.,  p.  210 ;  not  so,  ex- 
cept when  put  for  too  much,  a.  26,  do.,  p. 
215  ;  a.  28,  29,  do.,  p.  217  ;  a.  80,  do.,  p. 
218;  underlie  all  Eeal  Being,  Phonetic 
illustration,  t.  483,  p.  345 ;  that  whioh 
founds  the  New  Order  of  Life  ;  basis  of 
Uuiversology  and  Integralism,  t.  485,  p. 
347 

Senses  ;  see  Internal,  and  External. 

Sentiment,  the  Naturismus  of  Eeligion,  t. 
22,  p.  15 ;  of  Society,  one  of  Comte's  fun- 
damental divisions  of  Sociology,  t.  42,  p. 
26  ;  Affection,  1. 104,  105,  p.  61 ;  c.  1-5,  t. 
105,  p.  62 ;  and  Character,  The  True  Ee- 
ligious,  for  This  Age  and  the  Future,  1. 1117, 
p.  635. 

Sentimental  Unity,  of  Society,  t.  762,  p. 
485. 

Sepabation;  see  Eelational. 


736 


DIGESTED    INDEX    TO   THE 


Sequences,  in  Time,  Table  9,  t.  144,  p.  104 ; 
place  of  iu  scale,  Table  15,  (Fundamental 
Exposition),  t.  278,  p.  204 ;  see  Prcinises ; 
Beginning ;  Etymology  of,  t.  590,  p.  419  ; 
Eifects,  Trains,  Trails,  Diagram  No.  71,  t. 
954,  p.  564 ;  t.  955,  956,  p.  565. 

Serfs,  Social  Paraplegia,  t.  983,  p.  674. 

Serial  Law,  t.  206,  p.  147. 

Seriation,  of  the  Universe,  t.  124,  p.  71 ; 
Simple  and  Compound,  t.  893,  p.  536. 

Series,  Developing  of  Evolution,  t.  125,  p. 
71 ;  see  Cardinal,  Ordinal,  Numenil ;  De- 
veloping, and  Non-developing,  1. 191,  p. 
134 ;  of  Numeration,  Cardinal,  Heads  of, 
One,  Two,  Three,  t.  214,  p.  153 ;  Ordinal, 
Heads  of,  First,  Second,  Third,  do. ;  Grand 
Integral,  t.  215,  p.  154;  Fractional,  do.; 
Determinate,  t.  216,  do. ;  Indeterminate,  t. 
217,  p.  155;  Ordinal ;  Group,  Cardinal,  t. 
219,  p.  157;  IN  Time,  t.  220,  p.  158;  = 
Succession,  Direction,  Time,  Length, 
Height,  t.  284,  p.  208  ;  t.  287,  p.  211 ;  in 
(Ossification — Gray ;  Branches — Agassiz, 
t.  491,  p.  350  ;  Second  for  Seriated  Scheme, 
do. ;  Law  of,— Fourier,  c.  7,  t.  503,  p.  860 ; 
c.  8,  do.;  of  Numbers,  Side-by-Sideness 
of,  t.  624,  p.  440 ;  of  Digital  Numeration, 
0-9  ;  1-10  (Two  Distinct  Orders  of),  c.  2,  t. 
652,  p.  454  ;  The  Numerical,  Analogue  of 
Successive  Generations,  t.  706,  p.  467,  Car- 
dinal equally  so  with  Ordinal,  t.  707,  do. ; 
Measured,  or  Free,  t.  708,  p.  4(;8 ;  Cross- 
ing of,  t.  708,  709,  do. ;  "  distributes  the 
Harmonies,"  do. ;  The  Grand,  of  Events  in 
Time  =  Ordinality,  t.  736,  p.  475 ;  c.  1-8, 
do.,  pp.  475,  476  ;  t.  869,  p.  528 ;  and 
Groups,  Numerical,  t.  873,  p.  529  ;  Meas- 
ured and  Free,  t.  874,  p.  530 ;  of  Points  = 
Cardinal  Seriation,  Diagram  No.  63,  t.  896, 
p.  539 ;  Numerical,  Artistic,  1. 1033,  p.  602 ; 
JScientifi,c,  Structural,  1. 1034,  p.  603  ;  Na- 
turismal,  1. 1035,  do.;  Inversion  of,  to  bring 
Unity  at  the  top  as  Head,  t.  1071-1075,  pp. 
619,  620 ;  Analogues  of,  with  Human  Body 
and  an  Army,  do. 

Serpentine,  Elementary  Type  of  Art,  t.  548, 
p.  390. 

Serpentine  Line  ;  see  Hogarthian  Line. 

Sesquism,  Principle  of,  c.  39,  t.  503,  p.  876. 

Sessamoids,  t.  1056,  p.  615. 

Settings.  Principles,  t.  791,  p.  498. 

Seven  (7),  Sum  of  3  and  4 ;  denotes  Com- 
pleteness, Wholeness,  Entirety,  c.  10, 
t.  503,  p.  362  ;  c.  11,  do. ;  a  Pivotal  Num- 
ber, t.  708,  p.  468  ;  composition  and  mean- 


ing of,  t.  902,  903,  p.  541 ;  Diagram  No.  64, 
do. ;  c.  1-7,  t.  903,  pp.  541-547 ;  a.  1,  c.  7, 
do. ;  t.  948,  p.  562 ;  t.  950,  951,  p.  563  ;  re- 
sidual from  8,  t.  1031,  p.  601. 

Seven  Grand  tjciBNCEs,  of  Comte,like  Seven 
Parts  of  Speech,  t.  451,  p.  319  ;  Analogies 
of  with  Parts  of  the  Human  Body,  t.  452, 
do. ;  seven  Categories  of  Nature,  t.  456,  p. 
328. 

Sex,  of  the  Mind,  and  of  the  whole  being, 
c.  5,  t.  453,  p.  326  ;  Gender,  Dual  Number, 
t.  704,  p.  466  ;  see  Male  Principle,  Female 
Principle ;  general  treatment  and  Ana- 
logues of,  t.  712-775,  pp.  468-492  ;  Forms 
of  Organs  of,  t.  738,  p.  477  ;  recognized  in 
varying  degrees ;  in  man  and  woman  in 
an  Especial  sense,  t.  772,  p.  491 ;  t.  799-805, 
pp.  500-504 ;  Female,  Oppression  of,  Soci;il 
Hemiplegia,  t.  982,  p.  574. 

Sexes,  equal  in  the  Absolute,  never  equal  iu 
the  Eelatlve,  c.  43,  t.  186,  p.  89 ;  the  two, 
in  Society,  repeat  two  Side-Halves  of  In- 
dividual Body,  t.  823,  p.  229  ;  Bridegroojn 
and  Bride,  t.  824,  do. ;  repeat  Analogic 
universally,  and  Algebraic  Equation,  t.  325, 
p.  230;  relative  superiority  of,  c.  4-10,  t.  453, 
pp.  325-331 ;  Quality  of  the,  in  the  abso- 
lute ;  relative  value  of  the,  c.  9,  do.,  p.  330. 

Sexual  Contest,  The,  of  Cleft  and  Line  or 
Limit,  t.  712-738,  pp.  468-477. 

Sexual  Laws,  Exact,  t.  312,  p.  224. 

Sexual  Kblation,  Infinite  Complexity  of,  a. 
1,  c.  1,  t.  1119,  p.  686. 

Shade,  =  Night,  =  Death,  related  to  Tem- 
poral, c.  7,  t.  9,  p.  8 ;  related  to  Obscurity, 
Obscurantism,  Doubt  and  Time,  do. ;  from 
dome  of  edifice,  represents  Hair  and  Beard, 
c.  4, 10,  t,  453,  pp.  324,  831 ;  Shadow,  Heavy 
Lines,  Analogues  of,  "Shading,"  t.  675,  p. 
408. 

Shades,  used  for  Ghosts,  c.  10,  t.  453,  p.  831. 

Shadow  ;  see  Shade. 

Shape  ;  see  Form. 

Shimeall,  (Eev.  Mr.),  his  interpretation  of 
Prophecy,  t.  431,  p.  300. 

"Short-haired  Eeformers,"  (Women,  c.  4, 
t.  453,  p.  325. 

Side-Halves  of  the  Body,  Male  and  Female, 
respectively,  t.  322,  p.  228 ;  repeat  the  Sexes 
in  Society,  t.  823,  p.  229  ;  and  Bridegroom 
and  Bride,  t.  324,  do. ;  Positive  and  Nega- 
tive respectively,  t.  829,  p.  285  ;  =  Eeligion 
and  Philosophy,  c.  1-8,  t.  448,  pp.  317, 318 ; 
c.  6,  do.,  p.  319 ;  t.  482,  p.  844;  Positive 
and  Negative  Spaces,   t.  720,  721,   p.  471 ; 


BASIC  OUTLTJiTE  OF  UNIVEKSOLOGY. 


737 


of  Space,  Positive  and  Negative,  t.  716,  p. 
469  ;  Diiigraoi  No.  46,  do.,  p.  470. 

SiDE-BY-SlDE-NESS,      =      AnsilogiO,     Co-GXist- 

ences,  Space,  t,  321,  p.  228 ;  c.  do.,  pp. 
228-234 ;  of  Bridegroom  aud  Bride,  t.  324, 
p.  229 ;  of  Spheres  and  Hemispheres,  An- 
alogue of  Analogic,  t.  584,  p.  413  ;  Diagram 
No.  24,  do.,  p.  414  ;  related  to  Expansion, 
to  Co-existences,  t.  585,  do. ;  of  Form, 
Numerical  Analogues  of,  t.  620,  p.  437 ;  t. 
622,  p.  438. 

Sides,  two,  of  the  body,  Opposite  but  Har- 
monious, type  of  Eeconciliution,  t.  68,  p. 
41. 

SiDEwisENEss,  of  the  Line,  Figure,  1. 1088,  p. 
624. 

Sight,  and  Touch,  illustration  from,  Intro- 
duction,  p.  xvi. 

Signatures,  or  Clefs ;  see  the  several  Sub- 
jects to  which  they  apply  ;  see  Clef. 

Silence,  and  Sound,  =  Vacant  Space  and 
Object  or  Thing,  t.  481,  p.  343  ;  Vowels 
and  Consonants  absolutely  analyzed  equal 
to,  t.  4S3,  p.  345  ;  see  Sound. 

Simple  Unity,  of  Mankind  always  divided, 
a.  2,  c.  1,  t.  1119,  p.  637. 

Simplicity,  and  Generality  of  Elementary 
Domains,  Mathematics,  t.  200,  p.  133  ;  of 
the  Truth,  refuted  and  denied,  c.  9,  t.  430, 
p.  303. 

Simplisms,  to  be  replaced  by  scientific  Appre- 
hensions of  Truth,  t.  1122,  p.  638  ;  not  to 
be  put  for  the  whole  Truth ;  see  One-sided 
Solutions,  and  Half  Truths. 

Sin,  not  in  holding  diverse  views,  but  in  the 
Spirit  of  Anathema,  t.  1046,  p.  609  ;  and 
its  punishment,  affirmed  and  denied,  t. 
1120,  p.  637. 

Single,  Fixed  Point,  Up ;  All  Points  Up, 
1. 1121,  pp.  637,  638;  Down,  do.;  Men 
AND  Women,  t.  312,  p.  224. 

Singleness,  and  Plurality,  Analogues  of  One 
and  Two,  t.  701,  p.  465. 

Singular  ;  see  Odd. 

Singular  Number,  Monocrematic,  t.  842,  p. 
619. 

SiNGULi ;  see  Many,  t.  757,  p.  483. 

SiNGULiSM,  aud  Pluralism,  differ  from  Unism 
and  Duism,  c.  4,  t.  226,  p.  165  ;  relation 
between,  t.  764,  p.  486  ;  analyzed,-in  their 
Eelations  to  Individuality  and  Unity  ;  In- 
dividual and  State  ;  Entity  and  Eelation, 
etc.,  t.  756-769,  pp.  483-488. 

SiNGULoiD,  c.  1,  1. 15,  and  Table  1,  p.  11 ; 
Table  3,  t.  27,  p.  17. 


Situation,  Three  Points,  t.  919,  p.  550;  Dia- 
gram No.  69,  t.  923,  p.  551 ;  t.  934,    p.  553. 

Sixty-Four  (64),  Grand  Euling  Number  of 
the  Scientific  Series,  t.  1034,  p.  603. 

Size,  an  unimportant  consideration  in  Uni- 
versology ;  superseded  by  Consideration  of 
Type  or  Model,  t.  836,  p.  517 ;  t.  867,  p. 
528  ;  Phrenological  Organ  of,  t.  935,  p.  558. 

Skeleton,  the  Abstraetoid  Man  ;  Analogues 
in,  of  Observational  Generalizations,  t.  455, 
p.  325  ;  Numerical  Distribution  of,  c.  7-9, 
t.  503,  pp.  359-361 ;  Abstract  Man,  t.  693, 
p.  463 ;  Typical  of  Type-Forms,  Primitive 
Outlay,  Architectural  Plans,  t.  957,  p.  566 ; 
t.  965,  p.  569 ;  outlay  of,  t.  1045,  p.  609  ; 
Number  of  Bones  in,  t.  1055,  p.  615. 

Skepticism,  Duismal  or  Inverse  Element  of 
Progress,  a.  11,  t.  993,  999,  p.  587 ;  Buckle, 
do. ;  and  Faith  harmonized,  a.  13,  do. 

Skewism,  t.  1052,  p.  612. 

Skull,  and  Pelvis,  Analogues  of,   t.  455,  p. , 
326  ;    Soul,  the  Vital  Inhabitant  of,  do.,  p. 
827  ;    t.  460,   p.  332 ;    aud  Train  of  Verte- 
brae, Diagram  No.  45,  t.  670,  p.  459 ;    Dia- 
gram No.  71,  t.  954,  p.  564 ;  t.  956,  p.  565. 

Slavery,  Social  Paraplegia,  t.  983,  p.  674. 

Sleep,  Deep;  see  Deep  Sleep. 

Slime,  =  Soft  Solids,  t.  675,  p.  460. 

Slush  ;  see  Slime. 

Small  Bones,  Secondary  Principles — Corate, 
t.  456,  p.  327. 

Smallpox,  and  Cholera,  teach  Sociology,  t. 
981,  p.  574.      • 

Smith  and  MoDouqal,  mechanical  services 
of,  Introduction,  p.  vii. 

Smith,  Seba,  Concrete  Geometry,  a.  29,  t. 
267,  p.  217. 

Sociability;  see  Convergent  Individuality, 
t.  51,  p.  32. 

Social  Constitution  of  Society,  alluded  to, 
c.  2,  t.  40,  p.  24. 

"Social  Destiny  of  Man," — Fourier,  t. 
438,  p.  311. 

Social  Development,  entire,  of  the  Past, 
Analogue  of.  Sucking  of  Infant,  e.  20, 1. 136, 
p.  80 ;  Societismus,  Proto-,  Deutero-,  etc. 
c.  42,  do.,  p.  83. 

Social  Harmony,  t.  432,  p.  305. 

Social  Integrali^m,  analogous  with  whole 
human  figure,  Typical  Tableau,  t.  41,  p.  24 ; 
t.  80,  p.  44. 

Social  Pivots,  and  Basic  Principles,  t.  304, 
p.  220. 

Social  Question,  the,  t.  322-328,  pp.  228-235. 

Social  Science,   Competent  investigator  in, 


r38 


DIGESTED  INDEX  TO  THE 


who  ?  t.  326-328,  pp.  232-235  ;  Exact,  how 
initiated  from  Form,  t.  906,  907,  p.  543. 
Social  Unity,  of  the  Kace,  to  be,  c.  8,  t.  430, 

p.  303. 
Society,  reorganization  or  reconstruction  of, 
a.  2,   c.  5,   t.  5,   p.  6 ;    Constitution    of, — 
Comte,  t.  35,  p.  20 ;  parts  of,  conflicting,  to 
be  reconciled,  t.  73,  p.  42;  necessary  basis  of, 
in  Thought,— Ferrier,  a.  46,  t.  204,  p.  169 ; 
echo  of,  to  Astronomy  and  Haman  Body,  t. 
274,  p.  200 ;  Edifice,  Temple,  do.  ;  as  such, 
the  Objectivismus  of  the  Human  Domain, 
t.  309,  p.  223 ;  Members  of,  objectively  con- 
sidered, t.  310,  p.  223  ;  t.  311,  312,   p.  224; 
defined,  t.  312,  p.  225 ;    the  two  Sexes  in, 
repeat  Side-IIalves  of  Individual  Body,  and 
Hemispheres  of  Planet  and  of  the  Heavens, 
t.  323,  p.  229  ;  Monad  of,  Bride  and  Bride- 
groom, or  Family,  t.  324,  p.  229  ;  The  Spir- 
itual Unity  of  Individuals,  as  of  Units  in 
Sum,  Objects  in  Group,  etc.,  t.  759,  p.  484 ; 
Organized    Human,    Unism,    Duism,    and 
Tbinism  in,  what?  t.  761,  p.  485  ;    appears 
only  in  the  Persons  of  its  Members,  t.  762, 
do. ;  Made  up  of  Individual  Units,  as  Ag- 
gregations of  Units  in  Sums,   of  Points, 
Dots,  Objects,  etc.,  t.  842,  p.  519  ;  Organ- 
ized, Type  of,  the  Army,  do. ;    higher  In- 
dustrial Type,  future,  do.;  and  the  Individ- 
ual, Health-relations  of,   t.  981,  p.  573 ;    t. 
982,  p.  574,  Exact  Analogy  between,  in  re- 
spect to  Disease  and  Cure,  t.  984,  p.  575. 
SOCINIANISM,  1. 129,  p.  73. 
Socio- Abtismus,  Age  of  "  Grace  and  Truth," 
Nuptial,  Reconciliative,  Harmonic,  between 
Faith  and  Knowledge,  c.  28,  t.  136,  p.  82. 
Socio- Naturismus,  Age  of  Faith,  Femiuoid, 
worships  Male  Principle,  e.  26,  1. 136,  p.  81. 
Sociology,  term  accepted  despite  of  hybrid- 
ity,  c.  1,  t.  3,  p.  2 ;    in  scale  with  Biology 
and  Monanthropology,  c.  2-3,  t.  5,  p.  5 ; 
inclusion  of,  a.  2,  c.  5,  t.  5,  p.  6 ;  a  new  Sci- 
ence,—Comte,  t.  35,  p.  20 ;   Culmination  of 
Comte's  Hierarchy  of  the  Sciences,    t.  36, 
,p.  21  ;  Table  7,  (Typical  Table),  t.  40,  p.  23 ; 
distributed  by  Comte,  after  the  Metaphy- 
sicians, t.  44,  p.  ^7  ;    and  Physiology,  An- 
alogy of,  do.,  pp.  27-29 ;    Notation   of,  t. 
802,  p.  218 ;  Analogues  of,  in  Human  Body, 
t.  453,   p.  322 ;    the  Objective  Science  of 
Man,  t.  972,  p.  571  ;  Ordinary  or  Common- 
place, and  Transcendental,  t.  976,  977,  p. 
572;    studied    through    Embryology   and 
Physiology,  t.  981,   p.  573 ;  t.  982,  p.  574 ; 
1. 1081,  p.  623. 


Socrates,  reproves  the  Sophists,  defines 
Virtue,  a.  37,  t.  204,  p.  165 ;  the  point  of 
his  reasoning  on  virtue  ;  his  Axiom,  a.  45, 
do.,  p.  169. 

Soft  Solids,  of  Human  Body,  Analogous 
with  Earth-Slime,  t.  675,  p.  460. 

Solar  System,  Kepler's  Laws,  t.  310,  p.  224; 
see  Astronomy. 

Solid,  and  Surface,  the  Elaborismus  of  Form, 
t.  587,  p.  417 ;  Geometrical,  from  Surfaces,  • 
t.  639,  p.  448 ;  Fluid,  etc..  States  of  Matter, 
t.  675,  p.  460. 

Solid  Angles,  at  Centre  of  Globe,  in  seg- 
mentation into  8  Cubes,  t.  780,  p.  494. 

Solid  Earth,  must  have  a  foundation  ;  has 
no  foundation,  t.  1121,  p.  637. 

Solid  Object  =  Substance  and  Form,  t.  684, 
p.  461. 

Solidarity,  of  the  Universe,  Static  Aspect  or 
Condition  of  Being,  in  Space,  c.  3,  t.  9,  p.  7 ; 
=  Existence,  t.  26,  p.  17 ;  t.  437,  p.  310 ; 
relation  of,  to  Space,  t.  664,  p.  458 ;  t.  667, 
do. ;  t.  670,  '^'o. ;  t.  671,  672,  p.  459 ;  t.  676, 
p.  460 ;  of  Human  Affairs ;  Smallpox  and 
Cholera,  t.  981,  p.  574. 

SoLinisM,  one  of  the  Abstract  Elements  of 
Form,  c.  5,  t.  503,  p.  358  ;  distributed,  t. 
922,  p.  550 ;  Diagram  No.  69,  t.  923,  p. 
551. 

SoLiDisMTS,  Diagram  No.  68,  t.  917,  p.  549. 

Solidity,  or  Volume,  simplest  form  of,  (Rec- 
tilinear), t.  538,  p.  386  ;  Elaborismal,  do. ; 
Type  of  Schemative  Reality,  t.  539,  do. ; 
Table  36,  do. ;  t.  544,  p.  389 ;  of  Numbera, 
t.  677,  p.  460 ;  Table  42,  t.  683,  p.  461 ;  Sur- 
face, Line,  Point,  t.  1027,  p.  598. 

Solids,  Analogues  of  Substantives,  t.  549,  p. 
391 ;  Ponderables,  t.  936,  p.  559 ;  t.  942,  p. 
560. 

Somatology,  Properiies  of  Matter,— Henry, 
t.  392,  p.  277. 

Something,  =  Reality,  or  any  degree  or  in- 
tensity of  Quality,  t.  Ill,  p.  66  ;  see  Real- 
ity; and  Nothing,  distinction  between,  at 
Basis  of  German  Transcendental  Philos- 
ophy, 1. 115,  p.  68  ;  One  and  Zero,  do. ;  and 
Nothing  Theory  of  Gej-mans  Scientoid,  t. 
135,  p.  74,  Hegel's  Dialectic  of,  1. 191,  p. 
133,  as  propounded  by  Heraolitus,  a.  82,  t. 
204,  p.  161 ;  t.  257,  p.  192. 
Something,  Type  of  World,  t.  795,  p.  499  ; 

Plural  Form,  t.  801,  p.  500. 
Something,   and  Nothing,     correlated,    in 
Relativity,  t.  260,  p.  193;    invoh^e  an  Ideal 
Unity  back  of,  do. ;  t.  262,  do. ;   Polar  An- 


BASIC   OUTLIIS-E  OF  Ul^IVEESOLOGT. 


739 


tagouism  of,  a.  12,  t.  267,  p.  203  ;  yield  Posi- 
tive and  Negative,  t.  329,  p.  235  ;  Hegeliau 
Equation,  Dialectic,  t.  383,  p.  273 ;  = 
Nothing,  and  other  similar  Equations,  t. 
486,  487,  pp.  347,  348  ;  and  Nothing,  or 
Unism  and  Duism — Dual,  then  Trigrade 
Distribution,  etc.,  =  Orderly  Evolution  of 
Cardinal  Numeration,  the  Canon  of  Criti- 
cism on  all  Distribution,  t.  642,  p.  450  ;  t. 
643,  p.  451 ;  t.  644,  do. ;  Hemispheres,  t. 
647,  p.  452 ;  ITiing  and  Space^  t.  647,  648,  pp. 
452,  453  ;  Diagram  No.  44,  t.  653,  p.  455  ;  t. 
654,  do.;  t.  658,  p.  457;  relations  of,  in  Num- 
ber, Table  42,  ^f.  683,  p.  461 ;  Positive  Num- 
bers and  Zero,  Parts  of  a  larger  -whole,  t. 
712,  p.  468  ;  Unism,  Duism,  and  Trinism  of, 
t.  713,  p.  469  ;  Kant,  t.  714,  do. ;  Limit  be- 
tween, do. ;  t.  715,  do. ;  Illustration,  t.  716, 
do. ;  Diagram  No,  46,  do.,  p.  470  ;  Original 
Seriation  of  Number,  t.  718,  p.  471 ;  Divi- 
sion and  Unltion  of,  t.  719-721,  do. ;  Table 
45,  t.  741,  p.  478  ;  Philosophy  has  hereto- 
fore functionated  between,  t.  742,  do. ;  see 
Positive  and  Negative,  Type  of  World,  t. 
795,  p.  499;  Plenal  Form,  t.  801,  p.  500; 
and  Nothing,  Echoes  of,  as  Positive  and 
Negative,  t.  805,  p.  504  ;  Plenal  and  Pure 
Form,  t.  814,  p.  509,  Table  45,  do.  ;  = 
Units  and  Zero,  t.  867,  p.  528;  union  of, 
in  Being,  t.  1063,  p.  618. 

Sophists,  the,  "  Man  the  Measure  of  the 
Universe," — in  the  lower  sense,  immoral, 
a.  37,  t.  204,  p.  164;  held  Thought  as  Sec- 
ondary and  derived,  a.  38,  do.,  p.  166 ;  a. 
54,  do.,  p.  173. 

Soul,  and  Spirit, — Psyche,  Pneuma,  t.  396,  p. 
280 ;  t.  413,  p.  289 ;  the  Vital  Inhabitant 
of  Skull,  t.  455,  p.  327;  Pivot  of  Govern- 
ment in  Society,  as  of  the  character  in  the 
Individual,  t.  767,  p.  488;  Conscious  Ego, 
Supersensible  Point,  t.  829,  p.  615 ;  t.  833, 
p.  517  ;  t.  837,  p.  518 ;  of  Unit,  t.  838,  839, 
do. 

Souls,  entering  Spirit-World  =  Ideas  enter- 
ing Mind,  t.  404,  p.  283. 

Sound,  and  Sense,  echo  of  Identity  between, 
a.  19,  t.  152,  p.  124 ;  and  Silence,  =  Object 
and  Vacant  Space,  t.  481,  p.  343 ;  basis  of 
Time,  t.  806,  p.  505  ;  Phrenological  Organ 
of,— Buchanan,  t.  943,  p.  560. 

Sounds,  Analyzed  in  the  Ordinary  Degree  ; 
then  Phonetically,  t.  483,  p.  344 ;  of  M,  N, 
NG,  L,  R,  t.  567,  p.  401 ;  Diagram  do.,  20, 
t.  570,  571,  p.  404  ;  Diagram  No.  22,  do., 
p.  405 ;  Light  and  Heavy^  Analogues  of,  c 


2, 3,  t.  575,  p.  408  ;  Vowels  and  Consonants, 
t.  641,  p.  450. 

Sovereigns,  Meeting  of  at  Paris  (1867),  t.  432, 
p.  303. 

SovEKEiGNTT  OF  THE  INDIVIDUAL,  claimed  by 
Warren  as  bases  of  Order ;  how  it  is  so,  t. 
52,  p.  32  ;  Ultimatum  of  Democracy,  do. ; 
distinguished  from  Ordinary  Sovereignty, 
in  respect  to  unitive  character.  Note,  a.  23, 
t.  204,  p.  156. 

Space,  contains  Object,  Thing,  t.  86.  p.  49  ; 
arena  of  Hindoo  Philosophy,  t.  87,  p.  51 ; 
Station,  Eest,  Co-existences,  contrasted 
with  Time,  Table  10,  t.  144,  p.  104;  ex- 
tended Tirne-wise,  t.  284,  p.  208  ;  t.  288,  p. 
212 ;  and  Matter,  Logical  Order,  t.  378,  p. 
269  ;  the  Cut-up  of  the  realm  of  science, 
do. ;  Positive  and  Negative  Ground  ;  Pel- 
vis and  Skull,  t.  455,  p.  326  ;  Vacant,  re- 
presented by  Zero,  t.  481,  p.  343 ;  immense 
Globe  of;  circular  Surface  of,  t.  551,  p.  392* 
Negative  Ground  of  Eest,  t.  556,  p.  395 ; 
Duismal  in  Natural  Order,  t.  561,  p.  398 ; 
Table  40,  t.  562,  do. ;  Logical  Order,  t.  563, 
p.  399 ;  see  Blank  Space  ;  Statoid,  relates 
to  Cardinal  Numeration,  t.  660,  p.  457  ;  t. 
662,  663,  do. ;  to  the  Solidarity  of  the 
Universe,  t.  664,  p.  458 ;  Analogue  of  Eest 
or  Station,  t.  655,  do.;  corresponds  with 
Station  or  Eest,  t.  788,  p.  496 ;  Type  of 
Nothing,  t.  795,  p.  499  ;  Analogies  of,  with 
Speech  and  Music,  Skull  and  Vertebral 
Column,  t.  807,  p.  506 ;  Outlying  the  Uni- 
verse, Type  of  The  Infinitely  Great,  t.  823, 
p.  513 ;  =  Zero,  t.  861,  p.  524. 

Space  and  Time,  joint  Negative  Ground,  of 
Universe,  t.  9,  p.  6  ;  Contents  of  Space  and 
Time,  c.  1,  2,  do. ;  Spirit-Life  Spacial,  Pre- 
sent-Life-Scene Temporal,  c.  2,  do.,  p.  7 ; 
Solidarity  of  Universe  in  Space,  c.  3,  do. ; 
see  Spacioiogy ;  do  not  contain  Spirit,  ac- 
cording to  the  true  Spiritualist  theory,  t. 
61,  p.  38;  Eelati on  between,  t.  455,  p.  627;  = 
Good  and  True  or  True  and  Good, — Swed- 
enborg,  Tulk,  Univei-sology,  c.  10-39,  t. 
503,  pp.  362-376  ;  Effects  from  Finite  Wills*, 
— Tulk,  c.  19,  do.,  p.  364 ;  Sciento- Philo- 
sophic Final  Proposition  on,  c.  28,  do.,  p. 
369 ;  Convertible  Identity  of,  c.  29,  do.,  p. 
370  ;  Total  Constituency  of  the  Universe  in, 
Analogue  of  Human  Figure,  t.  671,  p.  459; 
inexpugnably  united,  t.  752,  p.  481 ;  Mon- 
ocrematoid,  t.  942,  943,  p.  560. 

Spao  I- -Evolution,  Mi.sculoid,  a.  22,  c.  32,  t. 
136,  p.  92. 


740 


DIGESTED  IJJTDEX  OF  THE 


Space  LIKE  Lines,  t.  585,  p.  415. 

fcpACE-CJClENCE,  t.  292,  p.  214. 

Space-Tback,  and  Time-Track,  compared,  t. 
707,  p.  467. 

Spaces,  on  two  Sides  of  Line ;  Positive  and 
Negative,  t.  716,  p.  469 ;  Diagram  No.  46, 
do.,  p.  470;  function  of,  t.  720,  721,  p.  471 ; 
Analogues  of  two  Sides  of  Human  Body, 
do. 

Spaciology,  Science  of  the  Spiritual;  or 
Spirit-Spheres,  c.  5,  t.  9,  p.  8. 

Speaking,  and  Hearing,  Analogy  of  with 
Coition,  t.  448,  p.  317. 

Spear,  John  M.,  Medium  of  "Practical  Spir- 
itualists," c.  1,  t.  453,  p.  322. 

Specialist,  in  Science,  his  difficulty  in  Uni- 
versology  stated,  t.  836,  p.  818. 

Speciality,  difference  of  Order  in,  from 
Generality,  t.  34,  p.  20  ;  Duismal,  t.  439, 
p.  312 ;  carried  to  minutest  Particularity 
reveals  a  new  kind  of  Universality  = 
Analytical  Genebalization,  t.  461,  p. 
333. 

Specialogy,  defined  and  distributed,  t.  338, 
p.  240;  repeats  Speculology,  Table  18,  t. 
847,  p.  245 ;  distributed  Table  20,  t.  355,  p. 
250 ;  predominates  over  Science,  in  Gen- 
eralogy,  t.  439,  p.  312;  t.  466,  p.  335; 
echoes  to  Species  in  Classification,  t.  492,  p. 
351. 

Specialoid  Sciento-Philosophic  Universal 
Peinciples  ;  Analogues  of,  in  Body ;  Teeth 
and  Nails,  =  Analytical  Generaliza- 
tions, t.  461,  p.  332. 

Species,  in  Classification, — Gray,  t.  490,  p. 
350 ;  Answer  to  Speciulogy,  t.  492,  p. 
851. 

Speculation,  =  Circle,  Surface,  (Latin,  spec- 
ulum, A  MiBKOB,  A  Eeflectob),  t.  1004,  p. 
685 ;  High,  Theological,  the  Teleology,  not 
the  Incipiency  of  Universology,  t.  1104,  p. 
629. 

Speculative,  The,  1. 1027,  p.  598. 

Speculology,  the  middle  region  of  Philos- 
ophy, defined,  t.  345,  p.  243  ;  repeats  Spe- 
cialogy.  Table  18,  t.  347,  p.  245 ;  distributed. 
The  Cosmologioal  Conception  ,  The  Psy- 
chological Diffebence  ;  The  Ontologio- 
AL  Faith,  t.  354,  p.  249  ;  Table  20,  t.  355, 
p.  250. 

Speech,  of  all  Nations,  Unification  of,  t.  484, 
p.  846 ;  remarkable  function  of,  in  con- 
nection with  Universology,  c.  1,  t.  494,  p. 
854 ;  Utterance,  includes  Music,  t.  807,  p. 
605 ;   Skull  and  Vertebral  Column,  do.,  p. 


506  ;  Analogues  of,  in  Skull  and  Vertebral 
Column,  do. 

SpiNciE,  (Herbert),  declines  the  discipleship 
of  Comte,  needs  the  term  Echosophy,  c.  2, 
t.  12,  p.  9 ;  the  latest  classifier  of  the  Sci- 
ences, assigns  Matliematics  and  Logic  to 
Abstractology,  c.  11,  1. 15,  p.  13 ;  repre- 
sents Divergent  Individuality,  differs  from 
Comte,  t.  48,  p.  31 ;  his  doctrine  of  Force, 
as  Prime  Postulate,  1. 134,  p.  74 ;  artoid,  t. 
135,  p.  75  ;  has  in  part,  but  not  radically^ 
apprehended  the  issue  between  the  Exper- 
ientialists  and  Transcendentalists,  a.  27,  c. 
82,  t.  136,  p.  93 ;  otherwise  would  not  have 
depreciated  Hegel,  do. ;  the  logic  of  his 
own  premises  would  furnish  the  two  Or- 
ders of  Evolution,  do.,  p.  94 ;  stated  by 
Youmans,  a.  29,  do. ;  Controversy  between, 
and  Mill,  do. ;  seemingly  not  consistent 
with  himself,  do.  ;  his  Qualitative  and 
Quantitative  Distribution,  a.  30-35,  do., 
pp.  94,  95 ;  t.  177,  p.  127  ;  Differentiation 
and  Integration,  1. 197,  p.  136 ;  his  Criticism 
cf  Comte's  Classification  of  the  Sciences, 
replied  to  by  Mill,  c.  5,  t.  200,  p.  143 ;  t. 
210,  p.  150 ;  his  Distribution  of  the  Sci- 
ences, c.  2,  t.  231,  p.  180  ;  c.  7,  9,  do.,  p. 
183  ;  see  Spencerian  Distribution ;  and  the 
Muscular  School  of  Thinkers,  a.  22,  t.  267, 
p.  211 ;  omits  Generalogy,  t.  339,  p.  241 ; 
his  Abstract-Concrete  and  Concrete,  t.  487, 
p.  348. 

Spencekian  Disteibution,  of  the  Sciences, 
(Ecbosopby),  c.  2,  t.  231,  p.  180;  see  Ab- 
STBACT- Concrete,  Abstract,  Concrete,  t.  246, 
p.  188;  1.  2.  3.  Clefs  of,  t.  247,  do. ;  Table 
14,  do. ;  my  own  different  namings,  t.  270, 
p.  196 ;  is  of  Lower  Story  of  Main  Edifice 
merely,  do. ;  t.  271,  p.  198  ;  how  illustrated, 
t.  275,  p.  201 ;  Clefs  of,  t.  282,  p.  207  ;  t. 
285,  p.  200 ;  confined  to  Ground-Floor  of 
the  Temple  of  the  Sciences,  t.  286,  p.  210 ; 
t.  291,  p.  214 ;  Notation  of,  t.  295,  p.  215; 
radical  importance  of,  a.  32,  t.  267,  p.  220 ; 
all  Objective,  t.  317,  p.  226 ;  t.  466,  p.  335 ; 
Form-Analogues  of,  t.  507,  p.  860 ;  t.  572, 
p.  405 ;  Abstract,  dominant  in  Science,  t. 
573,  do. 

Sphebal  Elevations,  t.  580,  p.  411. 

Spheee,  of  tlie  Lord,  Divine,  makes  Heaven, 
— Swedenborg,  t.  82,  p.  45 ;  of  the  Individ- 
ual, t.  614,  p.  434  ;— -Swedenborg,  Keichen- 
bach;  Atmospheres  of  Men,  Things, 
Worlds  ;  Man  resides  in  part  out  of  him- 
self;— Auras;     Matteroid    and    Spiritoid, 


BASIC   OUTLINE  OF  UITIVEESOLOGY. 


741 


Constitution  of  all  Things ;  Man  Normal 
Type,  c.  1,  do. 

Spheres,  Oniou-like,  t.  579,  p.  410 ;  in  the 
Spiritual  Sense,  t.  637,  p.  447 ;  of  Being, 
Type  of  Organization,  same  in  all,  t.  834, 
p.  517. 

Sphericitt,  of  Idea,  t.  712,  p.  469  ;  t.  713, 
do. 

Sphynx,  fxble  of,  illustration  from.  Intro- 
duction, p.  xxix. 

Spider's  Web,  Analogue  of  Mathematical 
form,  t.  585,  p.  415;  Diagram  No.  25, 
do. 

Spinal  Column,  =  Ordlnismus,  t.  895,  p.  537 ; 
Diagram  No.  62,  do.,  p.  533  ;  see  Vertebral 
Column. 

Spinoza,  an  Absolute  Identitist, — Masson,  a. 
7,  t.  366,  p.  265. 

Spiral,  the  cognate  of  Spirit,  t.  637,  p.  4-17 ; 
t.  638,  do. 

Spiralism,  its  i^nk  in  Movement,  defined,  t. 
637,  p.  447. 

Spirit,  from  Spiro,  to  breathe,  related  to 
chest,  breath  and  brow,  whence  echoes  to 
Ideal,  c.  8,  t.  9,  p.  8  ;  of  Nature,  of  Science, 
of  Art,  Table  1,  t.  15,  p.  11 ;  distinct  from 
Matter,  t.  61,  p.  38  ;  of  the  Number  Quo 
=  Unism ;  of  the  Number  Two  =  Duism ;  - 
of  the  Number  Three  =  Trinism,  (Treism, 
Tri-Unism),  t.  126,  p.  71;  Mathematics, 
Matter,  Fourier's  Trio,  1. 138,  p.  99 ;  = 
Action,  =  Conation,  by  Analogy,  t.  142,  p. 
102 ;  the  Indwelling  Reality  of  Existence,  t. 
143,  do. ;  identified  with  Movement,  e.  1-7, 
do  ;  1. 170,  p.  123  ;  1. 171-175,  pp.  123-127  ; 
of  the  Mathematics  =  Metaphysics  of,  do. ; 
=  Sciento-Pinlosophy,  1. 176,  p.  127  ;  t,  206, 
p.  148 ;  t.  224,  p.  159;  Polar  Antagonism  of 
Prime  Elements,  t.  225,  p.  160 ;  see  Unism ; 
Analogues  of  Spirit-,  or  Ghost-Lines ;  a.47,t. 
204,  p.  170;  OF  Truth,  Analogues  of,  Spirit-, 
or  Ghost-Lines,  emanating  from  Level  and 
Straight  Lines,  a.  47,  t.  204,  do.;  Basic 
Thoughts;  Principles,  etc.,  do.;  a. 48,  do.; 
see  Spirit  of  Truth;  Emanation  from 
Thought,  a.  48,  do. ;  =  Universology,  do., 
p.  171 ;  of  Prophecy,  sought  for  by  "  Hea- 
thens," c.  8,  t.  430,  p.  302 ;  of  Two,  is 
Wnismal,  a  Single  Straight  Line,  t.  532,  p. 
883;  see  Duism;  of  Three,  Form-Analogue 
of.  Angle,  t.  533,  p.  384;  Diagram  No. 
13,  do, ;  see  Trinism ;  related  to  Spiral, 
Spiration,  t.  637,  p.  447 ;  =  Ghost-lines  of 
Standards,  (Corner  Posts),  and  Levels ; 
Essence  of  Analogic ;  Governing  Principle 


of  all  Being,  t.  638,  p.  448  ;  of  Numbers  = 
Etherial  Consistency,  t.  682,  p.  461 ;  Table 
42,  t.  683,  do. ;    and  Matter,  relation  of,  t, 
763,  p.  486  ;  t.  877,  p.  530. 
Spirit -Matter,   differs  from  Etheria,  t.  64, 

p.  39. 
Spirit- World,  described,  legitimate  subject 
of  Science,  t.  38,  p.  22 ;  Science  of  Pneu- 
mr.tology  intermediate  between  Cosmology 
and  Anthropology,  t.  39,  do.;  Table  7, 
(Typical  Table),  t.  40,  p.  23  ;  Analogue  of 
Atmosphere,  2d  degree  of  Altitude,  t.  285, 
p.  209;  Thorax,  do.;  t.  286,  p.  210;— 
Swedenborg's,  includes  Heaven,  Hell,  and 
"  World  of  Spirits,"  t.  405,  p.  284  ;  relation 
of  to  World  of  Matter,  t.  763,  p.  486 ;  see 
Pnenmatismus. 
Spirits,  entering  Spirit- World,  =  Ideas  enter- 
ing Mind,  t.  404,  p.  283;  birth  of,  into 
Spirit- AVorld,  =  tho.t  of  Ideas  into  Mind  ; 
but  by  Eeal  Preseutationism, — Hamilton, 
Spirit  and  Body  of  Idea  not  separated ; 
implies  Immortality  (for  Man)  in  the  Body, 
t.  413-416,  pp.  289-292;  conjoined  with 
Men,— Swedenborg,  t.  419,  p.  293  ;  t.  433, 
p.  306  ;  Individual,  possible  return  of  into 
this  life  and  Revivif 
2,  4,  t.  434,  pp.  307, 
Spiritism,  (Spiritualism) ;  see  Advent  of;  a 
finer  Materiation,  the  Antithet  of  Spiritual- 
ism, t.  61,  p.  38;  modern,  will  be  modified 
by  Universology,  a.  53,  t.  204,  p.  173  ;  ad- 
vent of,  not  an  ordinary  event,  t.  416,  p. 
292. 
Spiritualism,  true,  a  real  Supematuralism ; 
the  Antithet  of  Spiritism,  t.  61,  p.  38 ; 
Spiritual  Being  distinct  from  Matter,  do. ; 
resolves  all  into  Spirit,  as  Man,  Spirits,  or 
God,  t.  67,  p.  40 ;  Contest  of,^vith  Material- 
ism repeats  that  of  Eeallsts  and  Nominal- 
ists, do. ;  and  Materialism,  tendency  of,  to 
overlap,  t.  68,  p.  40 ;  correlated  halves,  do. ; 
c.  32,  t.  136,  p.  83. 
Spiritualists,  and  Spiritists,  discriminated, 
t.  60,  p.  37  ;  c.  1-4,  do. ;  tend  to  change 
positions  with  the  Materialists,  t.  64,  p.  39 ; 
Hiclvok,  do. 
Spiritualities,  and  Temporalities,  final  In- 

tegrition  of,  Pantarchal,  t.  769,  p.  488. 
Spiritual  Communications,  of  to-day,  char- 
acterized, t.  424,  p.  296 ;  warning  not  to 
condemn,  do. ;  t.  432,  p.  305. 
Spiritual  Constitution  of  Matter,  tend- 
ency towards  conviction  of,  among  Scien- 
tists, t.  62,  p.  38. 


742 


DIGESTED  INDEX  OF  THE 


Spieitual  Diffebenoe,  or  Variety,  -  Mate- 
rial Unity,  t.  759,  p.  484. 

Spiritual  Dispensation,  of  Human  Affairs, 
led  in  by  Clirist,  a.  48,  t.  204,  p.  170. 

SpiBiTUAi,  DoiHAiN,  as  regarded  by  Comte, 
Plato,  Swedenborg,  a.  3,  t.  36,  p.  21. 

Spirituai,  Emanation,  from  Scientific  Truth, 
c.  25,  t.  503,  p.  3U8. 

Spiritual  Existence,  related  to  Eternity  and 
to  Space,  c.  3,  t.  9,  p.  7. 

Spiritual  Heavens,  The,  t.  301,  p.  218.  . 

Spiritual  Literature,  t.  1099,  p.  627 ;  char- 
acterized, t.  1109,  p.  630. 

Spiritual  Order  ;  see  Logical  Order. 

Spiritual  Phenomena,  avenue  to,  t.  1078,  p. 
622. 

Spiritual  Sense,  of  "  The  World," — Sweden- 
borg, e.  1,  t.  420,  p.  294  ;  c.  26,  c  503,  p.  368. 

Spiritual  Truth,  to  be  ultimately  taught  by 
a  reflexion  from  Material  Truth,  a.  49,  t. 
204,  p.  171. 

Spiritual  Unity,  =  Material  Diffusion  or 
Variety,  t.  759,  p.  484 ;  Convergent  Indi- 
viduality, t.  760,  do.;  t.  761,  p.  485;  re- 
presented by  Pivots,  do. ;  The  Higher,  of 
Science,  t.  765,  p.  487  ;  t.  766,  do. 

Spiritual  World,  the  more  Beal  World, 
according  to  Idealism,  a.  9,  c.  32,  t.  136,  p. 
87 ;  the,  Heaven  and  the  Lord, — Sweden- 
borg, t.  361,  p.  258 ;  Situation  of,  within 
each  Material  Atom,  (and  in  their  super- 
Burfaees),  t.  1071,  p.  620- 

Splitting  ;  see  Bi-furcation. 

Square,  Analogue  of  Number  4,  c.  12,  t.  503, 
p.  363 ;  embodies  Truth,  do. ;  measures 
error,  do. ;  t.  521,  p.  378 ;  by  Tendency  to 
Equation,  t.  536,  p.  385 ;  Diagram  No.  15, 
do. ;  =  Adjective  Degrees,  t.  551,  552,  pp. 
892,  393 ;  Jlight  Angle  or  Square,  t.  551,  p. 
392  ;  Carpenter's,  do. ;  Diagram  No.  17,  p. 
393;  t.  554,  p.  894;  Scale  of.  Powers, 
Degrees  of  Complexity,  t.  586,  p.  416 ;  t. 
588,  p.  417;  t.  593,  p.  420;  t.  601,  p.  425; 
Diagram  No.  33,  do. ;  see  Powers  ;  rela- 
tions of,  to  Number  Four,  t.  901-908,  pp. 
540-544  ;  Surface,  Second  Power  of  Sci- 
entism,  t.  915,  p.  548  ;  Diagrams  Nos.  67, 
69,  pp.  548,  551 ;  t.  516,  p.  549  ;  the  Type 
of  Exactified  Theories,  t.  1014,  p.  591 ;  = 
Four,  t.  1034,  p.  603. 

Squaring,  in  Number  and  Form,  t.  911,  p. 
54G ;  Diagram  No.  66,  do. ;  Compound, 
do.;  t.  912,  p.  547;  t.  913,  do. 

St.  Pierre,  on  Sacred  Numbers,  c.  7,  t.  903, 
p.  547. 


Stabiliologt,  place  of  in  scale,  Table  15, 
(Fundamental  Exposition),  t.  278,  p.  204 ; 
Table  29,  t.  314,  p.  279  ;  etymology  of, 
echoes  to  Orders  or  Famihes,  t.  492,  p.  351 ; 
a  branch  of  Concretology,  t.  627,  p.  440 ; 
Ideal  Foundations  of  Cosmieal  Super- 
structure, Perpendicularity,  Horizontality, 
IncUnatiou,  do.,  p.  441 ;  t.  632,  p.  443  ; 
Diagram  No.  42,  do.,  p.  444 ;  Diagram  No. 
43,  t.  634,  p.  445. 

Staircase  ;  see  Scala. 

Standards,  and  Bases,  Limbs,  Diamitrids,  t. 
452,  p.  321  ;  t.  890,  p.  536  ;  t.  1089,  p.  624; 
(and  Levels)  of  Cosmos ;    see  Stabiliology. 

Standing-Place,  in  Pathway,  =  Head  or 
Trunk,  t.  895,  p.  537 ;  Diagram  No.  62, 
do.,  p.  538 ;  Eank,  Dignity,  Attainment, 
do. 

Standing-Point,  Materialistic,  from,  what 
first  in  Order,  c.  82-1,  t.  136,  p.  82  ;  Spir- 
itualistic, do.-II,  do. ;  Absolute,  do.,  do.- 
III,  do. ;  Integral,  all  views  alike  true  or 
false,  c.  32-1 V,  1. 136,  p.  83 ;  the  Natural, 
a.  3,  do.,  p.  84 ;  the  Ideal,  a.  4,  do. ;  Fem- 
inoid.  Instinctual,  Pietistic,  how  the  In- 
tellect regai'ded  from  the,  c.  37,  do.,  p. 
85. 

Starches,  and  Sugars,  t.  691,  p.  463. 

Stars;  see  World. 

Starting-point,  of  Analytical  Generali- 
zations, the  Minim  of  Form ;  Unism,  Du- 
ISM,  Trinism  ;  of  Observational  Generali- 
zations, the  Infinite  Circle,  t.  1008,  p.  588. 

State,  t.  311,  p.  224;  t.  812,  p.  225;  the,  and 
the  Individual,  Schiller,  Warren,  t.  760,  p. 
485 ;  (s),  defined  by  Swedenborg,  c.  30,  t. 
503,  p.  370  ;  c.  81,  do.,  p.  372 ;  "  Changes 
of,"  c.  33,  do. ;  c.  34,  do.,  p.  373. 

Statement,  as  of  Sums,  Accounts,  what,  t. 
844,  p.  520 ;    Numerical,  repeats  Cardinal  * 
Numeration,  and  changeless  Form,  t.  845, 
p.  521;    Analogue  of  Cardinal  Number, 
do. 

Static,  Aspect  or  condition  of  the  Universe, 
=  Solidarity,  c.  3,  t.  9,  p.  7  ;  Aspect  oJf 
Body ;  see  Aspect. 

Station,  in  Space,  =  Co-existences,  Table  10, 
t.  144,  p.  104 ;  =  Sciences,  t.  385,  p.  239 ; 
and  Motion,  Inexpugnably  united,  t.  560, 
p.  397 ;  Unismal,  do. ;  mutual  interchange 
of)  do. ;  t.  361,  p.  398 ;  or  Eest,  relative  to 
Space,  t.  6G5,  p.  458  ;  a  factor  of  Cont^ist- 
ency,  t.  666,  p.  458 ;  t.  788,  p.  496  ;  in 
typified  Form,  t.  840,  p.  619 ;  Statement, 
t.  844,  p.  520. 


BASIC  OUTLINE  OF  UITIYEBSOLOGY. 


743 


Statism,  relation  of,  to  Cardinal  Numbers  or 
Cardinism,  t.  238,  p.  184 ;  Station,  State- 
ment, t.  292,  p.  214 ;  of  Generalogy,  M,  N, 
Ng,  t.  570,  571,  p.  404. 

Statismus,  t.  283,  284,  p.  208 ;  of  Being,  t. 
292,  p.  214 ;  of  Mind  and  Matter,  c.  20,  t. 
503,  pp.  364,  366 ;  c.  28,  do.,  p.  369  ;  c.  37, 
do.,  p.  375. 

Statistics,  Punctismal, — Dr.  Edwin  Leigh's 
System  of,  t.  605,  p.  427  ;  Diagram  No.  35, 
do.,  p.  428 ;  characterized  and  commended, 
t.  606,  pp.  428,  429 ;  t.  976,  572. 

Stato-Consistenot,  of  Being,  t.  675,  p.  460. 

Statology  of  Concretology,  Geometry,  e.  8, 
t.  231,  p.  183. 

Statue  ;  see  Dome. 

Steps  ;  see  Tracks. 

Stimuli,  of  Sensation,  t.  400,  p.  281 ;  re- 
peated =  Expekiencb,  t.  401,  p.  282. 

Stones,  of  the  Temple,  adverse  doctrines, 
rude  in  seeming,  to  be  joined  and  harmon- 
ized, t.  71,  72,  p.  42. 

Stories,  of  the  Edifice  or  Temple  of  the  Sci- 
ences, t.  284-288,  pp.  208-212;  of  the 
Human  Body,  t.  285,  286,  pp.  209,  210 ;  in- 
dicated by  Ordinal  Numbers,  t.  288,  p.  212  ; 
t.  294,  p.  215 ;  (French,  Mages),  three  of 
Typical  Table,  compared  with  Tellurology, 
Meteorology,  and  Uranology,  t.  339,  p.  241 ; 
of  the  Pneumatismus  (Spirit- World),  t.  404, 
p.  283  ;  t.  412,  p.  289. 

Stoby,  Third,  what  should  be,  c.  1,  t.  43.0,  p. 
294. 

Stbaight  Line,  related  to  Number  Two  (2), 
c.  10,  t.  503,  p.  362;  lowest  Element  of 
Eectism,  t.  516,  p.  376;  t.  521,  p.  378;  a 
Single,  Spirit  of  Two,  t.  532,  p.  383 ;  type 
of  Tendency  to  Equation,  do. ;  and  Point 
belong  to  the  Elementismus  of  Form,  t. 
538,  p.  386  ;  see  Line  ;  equal  Two  Straight- 
Lines,  t.  540,  do. ;  =  Measure,  do. ;  Minim 
of,  t.  1007,  p.  587 ;  Type  of  Laws  in  Sci- 
ence, from  Principles,  1. 1013,  p.  591 ;  = 
Two,  t.  1034,  p.  603. 

Stbaioht  Lines,  and  Eight  Angles,  Govern- 
ing character  of,  c.  1,  t.  923,  p.  552. 

Stbaight  Type  Fobm,  =  Sciento-Philosophy 
and  the  Sciences,  t.  996,  p.  580  ;  t.  1001,  p. 
583. 

Steaiohtness,  and  Curvature,  combine  in 
Art-Forms,  t.  514,  p.  374;  t.  515,  516,  p. 
376;  t.  519,  p.  377;  t.  520,  p.  378;  see 
Eectism,  Eegularlty ;  allied  with  Upright- 
ness, Moral,  t.  521,  p.  379  ;  Lowest  Element 
of,  t.  546,  p.  390 ;    greatest  Simplicity  of 


Line,  t.  555,  p.  395  ;  Inhebent  Necessity 
of,  t.  568,  p.  402  :  Type  of  Abdolute  iS'eces- 
sity,  t.  877,  p.  530  ;  Morpliic  Analogue  of 
Duism,  do. ;  Diagram  No.  61,  t.  886,  p.  534 ; 
in  Science,  t.  887,  do.;  of  Crystals  in 
Nature,  do.,  p.  535 ;  Vegetable,  t.  888,  do. ; 
t.  890,  p.  536. 

Steain  ;  see  Music. 

Steess,  in  Music,  t.  1035,  p.  604. 

"Stbuotubal  Outline  of  Univebsology," 
defined.  Introduction,  p.  xxxvi ;  notice  to 
the  Eeader,  p.  xl ;  referred  to,  c.  14,  t.  43,  p. 
28 ;  c.  6,  t.  144,  145,  p.  106  ;  on  Language 
(Alwato),  a.  19,  t.  152,  p.  124 ;  t.  403,  p. 
282 ;  t.  895,  p.  537  ;  t.  952,  p.  563. 

Stbuctube,  of  body  revealed  by  Anatomy,  a. 
1,  t.  42,  p.  25 ;  see  Temple. 

Steuctubology,  =  Fractionismology,  t.  313, 
p.  225 ;  Classification,  do. ;  Subjective, 
Fractionoid,  t.  317-321,  pp.  226,  227. 

Subclasses,  in  Classification, — Gray,  t.  490, 
.p.  350. 

SuBDOMiNANCE,  of  Masculism  in  Feminismus 
and  vice  versa,  c.  10, 1. 136,  p.  77 ;  of  Minor 
Principles,  a.  24,  t.  267,  p.  213 ;  of  Frac- 
tional Subjectivity  in  Echosophy,  t.  305,  p. 
221 ;  t.  510,  p.  365 ;  defined,  t.  524,  p.  380 ; 
t.  525,  do. 

SuBGENEEA,  in  Classification — Gray,  t.  490,  p. 
350. 

Subject,  and  Object,  first  distinguished  by 
Kant,  t.  112,  p.  66 ;  see  Kant. 

Subjective  Fobm,  t.  550,  p.  392. 

Subjective  Laws,  and  Order,  of  the  Unismua 
—Fractional,  t.  307,  308,  p.  222. 

"Subjective  Method," — Comte,  t.  441,  443, 
p.  313;  t.  444,  do. ;  Man-to- World ;  Head- 
to-Trnnk,  t.  446,  p.  315;  t.  466,  p.  335; 
and  Table  32,  do. ;  t.  566,  p.  401. 

Subjective  Science,  of  Man,  t.  972,  p.  571. 

Subjective  Synthesis, — Comte,  Equilateral, 
t.  441,  p.  313 ;  t.  443,  do. ;  motto  of,  In- 
duire  our  deduire  a  fin  de  construire,  t. 
445,  p.  315  ;  Subdivision  of,  do. ;  related 
to  Equations  of  the  Body,  t.  454,  p.  323 ; 
t.  566,  p.  401 ;  t.  568,  p.  403. 

Subjectivism,  =  Fractionism,  t.  311,  p.  224. 

Subjectivismus,  of  Being,  distributed  by 
The  Fractions,  t.  242,  p.  187  ;  is  The  Spir- 
itual and  Metaphysical  Domain,  t.  243,  do. ; 
t.  308,  p.  222  ;  of  Humanity,  what,  t.  309, 
p.  223. 

SuBJECTivrrY,  of  the  Fractions,  t,  872,  p.  529. 

Subjectivology,  Fractionoid,  t.  318-321,  p. 
227. 


744 


DIGESTED   INDEX  OF  THE 


Subjects  ;  see  Descendants. 

SuB-MOTio,  Internal,  Functional,   a.  3,  t.  42, 
p.  25. 

Sub-Natube,  Table  1,  t.  15,  p.  11. 

Sub-Natubismus  =  Metaphysics,    c.  1,  t.  93, 
p.  55. 

Suborders,  in  Classification — Gray,  t.  490,  p. 
350. 

Subordinates  ;  see  Descendants. 

Subordination,  and  Superiority,  of  Men  and 
Women  ;  Universal,  c  43,  t.  136,  p.  88. 

Subsidence  of  Crassitudes,  c.  4,  t.  575,  p. 
409. 

Substance,  to  Form,  what  Quality  is  to 
Quantity,  t.  109,  p.  65;  Abstract,  of  things, 
is  Quality,  contrasted  with  Form,  t.  Ill,  p. 
66  ;  ajigregate  of  all  the  qualities  of  thing, 
do. ;  =  One-ness,  do. ;  Analogue  of  Feel- 
ing, c.  30,  32,  t.  136,  p.  82 ;  and  Form,  co- 
ordinate and  inseparable,  c.  32-III,  do.,  p. 
83 ;  as  generating  Form  ;  basis  of  all  things, 
a.  1,  3,  do.,  pp.  83,  84;  Feeling,  prior  to 
Knowing,  do. ;  Natural  genesis  of  Knowl- 
edge, do. ;  Order  reversed,  a.  4,  do. ;  of 
Knowing,  a.  11,  c.  32,  1. 136,  p.  89  ;  Soft- 
ness of,  a.  21,  do. ;  has  in  it  a  Form-al 
Schema,  logically  prior  to  itself,  a.  24,  do. 
p.  92  ;  of  Being,  =  Matter,  t.  140,  p.  101  ; 
and  Form  Analogues  of  Feeling  and  Know- 
ing, t.  143,  p.  102  ;  is  to  Number  One  what 
Form  is  to  Number  Two,  c.  8,  t.  143,  p. 
103  ;  and  Form  in  Matter  =  Feeling  and 
Knowing  in  Mind,  Table  10,  t.  144,  p.  104 ; 
1. 163,  p.  118 ;  back  of  One  and  Many  is 
nnthinkable,  except  as  an  Aspect,  t.  250,  p. 
189  ;  two  meanings  of,  in  lower  sense  has 
Subdominance  of  Limitation,  t.  252,  p.  190; 
and  Number,  t.  255,  p.  191 ;  distinguished 
from  Reality,  c.  1,  t.  256,  p.  192 ;  and  Force 
conjoined,  t.  257,  do. ;  included  in  Naturo- 
Metaphysic,  do. ;  The  purely  Unintelligible 
back-ground  of  Being  is  neither  One  nor 
Many— Ferrier,  a.  12,  t.  267,  p.  195 ;  allied 
with  The  Absolute,  a-  3,  do.,  p.  196 ;  of 
Mind,  Sensation,  t.  397,  p.  280 ;  echoed  by 
Atoms,  by  Units,  do. ;  by  Punctismus  of 
Form,  t.  398,  p.  281 ;  t.  399,  do. ;  Meta- 
physical, Ontology ;  Physical  Chemistry, 
t.  468,  p.  337  ;  and  Form  =  Body,  t.  487, 
p.  347  ;  (Number,  Laws),  to  Trunk  what 
Form  is  to  Head,  c.  4,  t.  503,  p.  358 ; 
(Nature),  =  Goodness,  "  Goods,"  Good,  t 
545,  p.  389 ;  Table  38,  do. ;  see  Science,  and 
Art ;  to  Form  proper,  as  Force  to  Motion,  t. 
621,  p.  437 ;  and  Form,  Constituents  of  Unit 


or  Thing,  t.  684,  p.461;  composed  of  Atoms ; 
these  repeat  Points  and  Units,  t.  685,  do. ; 
Analogue  of  Nature,  Quality,  Number, — 
Swedenborg,  c.  1,  do.,  p.  462;  Congeries  of 
Units,  t.  686,  do. ;  and  Form,  partially 
separated  in  different  Classes  of  Objects,  t. 
689-695,  pp.  462-464 ;  and  Form  of  Num- 
ber, t.  855,  p.  522  ;  and  Form  ;  Point  and 
Line ;  Head  and  Trunk  ;  Antitopoidule, 
t.  882,  p.  532  ;  see  Form ;  of  the  Egg, 
meaning  of,  t.  1063,  p.  617  ;  Abstract, 
represented  by  the  Mineral,  1. 1065,  p.  617 ; 
by  the  mere  Animal ;  by  Woman,  do.,  p. 
618 ;  and  "  Shadow,"  James,  t.  1098,  p. 
627  ;  characterized,  t.  1106,  p.  630. 

Substances,  difference  of,  from  Things,  t.  690, 
p.  462 ;  non-pluraHzable  nouns,  t.  691,  p. 
463. 

Substanoiologt,  Arena  of  the  Science  of  the 
Past,  t.  495,  p.  855. 

SUBSTANCIVE    SUBSTANTIVES,    t.    691,    692,    p. 

463. 

Substantial,  (or  Heavy)  Substantives,  and 
Morphous  (or  Light),  t.  694,  p.  464. 

Substantives,  Analogy  of,  in  Philosophy,  a. 
21,  t.  267,  p.  209  ;  a.  28,  do.,  p.  216  ;  re- 
lated to  Chemistry,  t.  392,  p.  278 ;  repre- 
sented by  Solids,  t.  549,  p.  391 ;  Substan- 
cive  and  Morphic,  Pluraiizable  and  Non- 
pluralizable,  t.  691,  692,  p.  463. 

SuBSTANTiviTT,  distinguished  from  Adjectiv- 
ity,  a.  20,  t.  267,  p.  209  ;  a.  28,  do.,  p.  216  ; 
resolves  on  analysis  into  Adjectivity,  t.488, 
p.  349  ;  and  Adjectivity,  Table  40,  t.  562, 
p.  398  ;  Order  of,  t.  563,  p.  399  ;  Elaboris- 
mus,  do. 

Subtleties,  of  Method  and  Generalization, 
abstruse  but  necessary,  c.  12,  t.  1012,  p. 
596. 

Subtraction,  =  Duism,  definitely  includes 
Division,  t.  849,  p.  521 ;  and  Addition, 
fundamental,  t.  850,  do. ;  repeats  Number 
Two,  U  852,  p.  522  ;  and  Addition,  Form- 
Analogues  of.  Diagram  No.  65,  t.  909,  p. 
545 ;  Compound,  =  Division,  t.  910,  p.  546 ; 
see  Addition. 

Subtranscendentalism,  of  Uniem  and  Du- 
ism, t.  745,  p.  479. 

Subtribes,  in  Classification — Gray,  t.  490,  p. 
350. 

Succession,  =  Series,  Duration,  Time, 
Length,  Height,  t.  284,  p.  203  ;  t  287,  p. 
211 ;  t.  288,  p.  212 ;  of  Reasoning  process, 
contrasted  with  Co-existences,  c.  23,  t.  503, 
p.  367 ;    in  Time,  defiiied,  t.  558,  p.  396  ; 


BASIC  OUTLINE  OF  UITIVEESOLOGr. 


745 


Table  39,  do.,  p.  397  ;  ProgresSy  t.  559,  do. ; 
Element  of  Time,  c.  1,  t.  639,  p.  448  ;  see 
Time-Evolution. 

SuccESsiviTT,  contrasted  with  Co-existence, 
t.  241,  p.  186. 

Sucking,  of  Infant,  Analogue  of  Doctrine 
prior  to  Knowledge,  c.  20,  1. 136,  p.  80 ;  so, 
of  the  Age  of  Simple  Keligious  Faith ;  so 
of  Entire  Social  Development  of  the  Past, 
c.  21,  do. ;  and  Suckling,  a.  17,  c.  32, 1. 136, 
p.  91 ;  a.  20,  do. ;  and  chewing,  relative 
order  of,  a.  24,  c.  32,  t.  136,  p.  92. 

Suddenness,  of  the  Transition  from  the  Old 
Order  to  the  New,  a.  50,  t.  204,  p.  172. 

SuGABS,  and  Starches,  t.  691,  p.  463. 

SuiDAs,  on  Number  Seven,  c.  3,  t.  903,  p. 
642. 

Sum,  Spiritual  Unity  of  Particular  Units ;  as 
Society  of  Individuals,  t.  759,  p.  484 ;  the 
Statement  of,  Spacic,  t.  844,  p.  520. 

Sun,  focus  or  fire-place  of  World,  t.  95,  p.  58 ; 
in  it  Light  and  Heat,  as  one,  t.  96,  do. ; 
light  of,  reflected,  do. ;  predominantly  re- 
presents Heat,  and  Fire,  do.  \.  in  Heaven, 
Analogy  of  with  Head  and  Brow,  t.  453,  p. 
321 ;  and  Earth,  t.  755,  p.  482. 

Sun-Centbb,  and  Earth-Centre  opposed,  a. 
14,  c.  32,  t.  136,  p.  90. 

Sunday,  Idolatry  of,  t.  582,  p.  412. 

Suns  ;  see  World. 

Superiority,  and  Subordination,  of  Men  and 
Women  ;  Universal,  c.  43,  t.  136,  p.  88. 

Superiors  ;  see  Ascendants. 

Superlative  Degree,  of  Adjective,  Artismal, 
t.  551,  554,  pp.  392,  394. 

Supebnatation  of  Levities,  c.  4,  t.  575,  p. 
409. 

SuPEBNATURALiSM,  and  Naturalism  ;  charac- 
terized; their  relations  to  each  other, 
tendency  of  to  Overlapping,  t.  67,  68,  p.  40. 

SuPERNOLOOY,  (The  Heavens),  related  to 
Transcendentalism,  Table  30,  t.  419,  p.  293. 

Supremacy,  Scientific,  of  Cardinal  over  Or- 
dinal Numbers,  t.  214,  p.  154;  of  Man,  in- 
tellectual, over  Woman;  objections,  reply; 
Counterbalance  in  favor  of  Woman,  c.  8,  t. 
453,  p.  329. 

Supreme  Centbal  Ttpb,  of  Perfection,  t. 
924,  p.  533. 

Surface  ;  see  Area ;  Type  of  Figubb,  t.  539, 
p.  386  ;  Table  36,  do. ;  37,  t.  543,  p.  389 ; 
33,  t.  545,  do. ;  =  Adjective,  t.  551,  p.  392 ; 
Modulated,  what,  t.  553,  p.  393  ;  and  Solid, 
the  Elaborismus  of  Form,  t.  587,  p.  417 ; 
from  Lines,  t.  639,  p.  448  ;  =  Color,  phren- 

55 


ologically,   t.  935,   p.  558 ;    t.  942,   p.  560 ; 
Line,  Point,  Solid,  t.  1027,  p.  598. 

SuBFAOEs,  Analogues  of  Adjectives,  t.  549, 
p.  391. 

SuEFAoiSM,  one  of  the  Abstract  Elements  of 
Form,  c.  5,  t.  503,  p.  358 ;  subdivided,  t. 
921,  p.  550;  Diagram  No.  69,  t.  923,  p. 
551. 

SuBFACisMus,  Diagram  No.  68,  t.  917,  p.  549. 

Surgeon's  Division,  of  Body,  t.  482,  p. 
344. 

SuBGEEY,  Radical  Scientific,  t.  434,  p.  307. 

SuscEPTisiLiTY ;  see  Feeling. 

Sway,  of  Force  and  Movement,  meaning  ot^ 
t.  622,  p.  438. 

SwBDENBOBO,  hls  meaning  of  Spiritualism,  as 
against  Comte,  a.  3,  t.  36,  p.  21 ;  the  repre- 
sentative man  of  Spiritual  Science,  t.  59,  p. 
86;  to  be  classed  with  High  Eeligionists 
and  Orthodox  Theologians ;  views  this 
world  as  an  outer  shell  of  the  Spirit-World; 
that  world  as  not  in  Time  and  Space,  except 
by  correspondence ;  this  a  world  of  Ulti- 
mates,  not  of  Origins  ;  Love  and  Wisdom 
real  Substances,  t.  61,  p.  38  ;  his  doctrine 
of  Heaven  as  the  Grand  and  Divine 
Man,  t.  82,  p.  45;  prefigured  by  Plato, 
t.  91,  p.  55 ;  Love  and  Wisdom  analogues 
of  Heat  and  Light,  are  Spiritual  Heat  and 
Light,  the  essence  of  God,  basis  of  his  Phil- 
osophy, 1. 105,  p.  61 ;  his  principles  not  sci- 
entifically established  by  him,  t.  105,  p.  62 ; 
confounds  the  Sexual  Analogues  in  respect 
to  Man  and  Woman,  Love  and  Wisdom,  c. 
37,  t.  136,  p.  85 ;  his  Basic  Distribution, 
Love  and  Wisdom,  The  Will  and  The 
Understanding,  reconciled  with  Fourier's, 
Comte's,  and  the  Metaphysicians,  t.  139,  p. 
99 ;  his  confusion  of  Love  and  The  Will,  c. 
1,  2,  do.,  p.  100 ;  his  Doctrine  of  Corres- 
pondences, a.  1-16,  t.  152,  pp.  111-122; 
his  definition  of  Analysis  and  Synthesis, 
(Induction  and  Deduction),  a.  14,  t.  198,  p. 
145 ;  Love  and  Wisdom,  Table  1,  c.  1,  t. 
226,  p.  163  ;  doctrine  of  Homoiomeria,  a. 
86,  t.  204,  p.  164;  End,  Cause,  and  Effect, 
c.  3,  t.  226,  p.  165 ;  his  interpretation  of 
the  Apocalypse,  a.  51,  t.  204,  p.  172  ;  writ- 
ings of,  characterized,  a.  53,  do.,  p.  173 ; 
halfway  ground,  do. ;  and  Plato,  Intuition 
of  Pure  Forms  or  Ideas,  t.  321,  p.  227; 
Origin  of  his  doctrine  of  Conjugiality,  t. 
322,  p.  229  ;  Cosmological  Conception  of, 
t.  861,  p.  258 ;  a  Pure  Idealist,  a.  6,  t.  366, 
p.  265 ;    his  view  of  the  Resurrection,  t» 


748 


DIGESTED  INDEX  OF  THE 


404,  p.  283  ;  his  vision  of  the  Final  Judg- 
ment, t.  416,  p.  291 ;  Coujuuction  of  Spirits 
with  Men,  t.  419,  p.  293  ;  all  Angels  from 
Men,  do. ;  his  views  limited,  c.  1,  t.  420,  p. 
294  ;  Ribs ;  Heart  and  Lungs,  c.  7,  t.  503, 
p.  361 ;  and  Tulk,  on  The  Good  and  The 
True ;  on  Time  and  Space ;  on  Nos.  3  and 
4,  c.  10-39,  t.  503,  pp.  362-370  ;  Eeversals 
-of  his  views^  c.  10, 11,  20,  do.,  pp.  SG2,  364; 
-  never  reliable  in  details ;  why,  c.  12,  do., 
^p.  362;  insufBciency  of  his  doctrine  of  Cor- 
respondences, do.,  0.  13,  14,  do.,  p.  363 ; 
Statement  by  Tulk  of  his  Doctrine  of  Love 
(Good)  and  Truth  (Thought)  in  connection 
with  Space  and  Time,  c.  14-19,  do.,  pp. 
863,  364 ;  do.  commented  on,  c,  20-39,  do., 
pp.  364-376;  Natural-Spiritual,  Pseudo- 
Spiritual,  c.  25,  26,  do.,  pp.  367,  368 ;  in- 
timations of  deeper  insight,  c.  30,  do.,  p. 
370 ;  vision  of  Eternity,  c.  29,  do. ;  a  Pure 
Idealist,  but  not  consistently  so,  c.  33,  do., 
p.  373 ;  Philosophical  Doctrine  of,  with 
claim  of  Divine  Authority,  still  a  Half- 
Truth  only ;  high  esteem  for  him ;  a  hin- 
drance on  many  minds,  c.  36,  t.  503,  p. 
874;  discrepancies  and  reconciliations,  c.  37, 
do. ;  on  Male  and  Female  character,  t.  525, 
p.  380 ;  Conception  of  Order  of  Creation 
illustrated,  t.  580,  p.  411;  his  Interior 
Sense  of  The  World,— the  idea  enlarged,  t. 
582,  p.  412 ;  t.  583,  p.  413 ;  t.  594.  p.  420 ; 
his  doctrine  of  "Spheres,"  t.  614,  p.  434; 
c.  1,  do. ;  on  Number  as  Quality,  c.  1,  t. 
685,  p.  462 ;  dim  perception  of  Ordinality 
and  Cardinality,  do. ;  Spiritual  "World  not 
in  Time  and  Space,  t.  749,  p.  480 ;  quoted, 
t.  760,  p.  485 ;  t.  807,  p.  506 ;  between  Or- 
dinary Theology  and  Hegelianism,  t.  810, 
p.  508  ;  everything  good  and  true  from 
the  Lord  in  the  Human  Form,  c.  2,  t.  895, 
p.  539 ;  Love  and  Will,  t.  899,  p.  540  ;  on 
Number  Seven,  c.  4-6,  t.  903,  pp.  543-546 ; 
Principles  and  Principiates,  t.  960,  p.  567  ; 
t.  1011,  p.  590. 

SwEDENBORGiANS,  Call  the  "  Modom  Spirit- 
ualists," Spiritists,  t.  60,  p.  86. 

Swing  of  Mind,  from  Niliilism  to  Pantheism, 
— Masson,  t.  370,  371,  pp.  263-266 ;  t.  872, 
p.  267. 

SwiNTON,  quoted,  t.  797,  p.  499. 

Syllogism,  symbolized  by  three  Concentric 
Circles,  t.  578,  p.  409  ;  Diagram  No.  23, 
do. ;  what,  t.  594,  p.  420. 

Syllogistic,  Mathematical  Analogue  of,  t. 
623,  p.  439. 


Symbol,  Every  Object  in  Nature  is  so  of  a 
Mental  Conception,  t.  794,  p.  498. 

Symbolic  Form,  Marriage  of  Man  and  World, 
t.  987-1000,  pp.  576-582;  Diagram  No.  74, 
(Egg-Figures),  t.  990,  p.  577. 

Symbolism,  of  Matter,  Mind,  and  Movement, 
t.  86,  p.  49 ;  Diagram  No.  3,  do.,  p.  50;  of 
Egg-%iire,  do.,  and  Title-page  ;  see  Egg- 
Form  ;  of  Pure  Space  and  Time,  t.  87,  p. 
51 ;  of  Form, — Freemasonry  ;  Morphology, 
t.  505,  p.  358  ;  Swedenborg's,  incipient,  c. 
25,  t.  503,  p.  368 ;  of  Masonry,  t.  905,  p. 
542 ;  High,  of  Temple  and  its  Measurement, 
t.  1028,  p.  599  ;  t.  1032,  1033,  p.  602. 

Symbolology,  Analogue  of  Physics,  Table 
28,  t.  893,  p.  278 ;  Table  29,  t.  894,  p.  279 ; 
=  Comparology,  World  Explained  from 
the  Idea,  and  Idea  from  the  World,  1. 10  0, 
p.  582. 

Symmetry,  Bilateral,  of  Body,  =  Algebra,  t. 
452,  p.  320  ;  see  Bilateral  Symmetry. 

Sympathy,  none  true  in  mere  Sensation,  a. 
46,  t.  204,  p.  169. 

Syncrasis,  c.  2,  1. 136,  p.  76. 

Synstasis,  c.  2,  1. 136,  p.  76  ;  =  Premature 
Synthesis,  a.  15,  t.  198,  p.  145 ;  Primitive 
State,  prior  to  Difi'erentiation,  t.  208,  p.  149  ; 
t.  210,  p.  150 ;  (Table  12),  t.  211,  p.  151 ;  = 
Unism,  do. ;  not  to  be  a  complete  Destruc- 
tion by  Condensation,  do. ;  state  prior  to 
Analysis,  t.  379,  p.  270;  Primitive,  of  Doc- 
trines, t.  1114,  p.  634. 

Synthesis,  Social,  primitive,  before  the  Com- 
pleted Analysis,  error  of  Comte,  1. 114,  p. 
68 ;  see  Primitive  Synthesis ;  Organization 
a  true,  c.  2,  1. 136,  p.  76 ;  Provisional,  of 
Society,  why,  during,  Man  the  Oppressor 
of  Woman,  c.  25,  26,  1. 136,  p.  81  ;  meaning 
Deduction,  the  process  of  applying  Prin- 
ciples, a.  13,  t.  198,  p.  144  ;  and  Analysis, 
meaning  Induction,  defined  by  Sweden- 
borg,  a.  14,  p.  145  ;  tabulated.  Table  1,  a. 
15,  do. ;  Premature,  is  the  Anticipatory 
Method  in  Science ;  Analogue  in  Movement 
of  Synstasis  in  Existence,  a.  15,  do. ;  Ulti- 
mate, =  Trinism,  t.  208,  p.  149  ;  IJnition 
of  Synstasis  and  Analysis,  t.  211,  p.  151; 
from  Radical  Analysis,  a.  49,  t.  204,  p.  171 ; 
and  Analysis,  =  Deduction  and  Induction, 
c.  3,  t.  345,  p.  244 ;  in  Dialectic  of  Hegel, 
t.  376,  p.  263 ;  see  Thesis. 

System  of  Truth,  Entire,  Bases  of.  Quality 
and  Quantity,  t.  458,  p.  329. 

Systematology,  Class,  Genus,  Species,  Edi- 
fldal  Institutions,  t.  490,  p.  350. 


BASIC   OUTLINE  OF  UI^IVERSOLOGY. 


747 


T. 


Table  of  Contents,  p.  iii. 

Tableau  ;  see  Typical  Tableau  of  the  Uni- 
verse. 

Tables,  Illustrative,  1,  Sketch  of  Typical 
Table  of  the  Universe,  t.  15,  p.  11 ;  2,  Con- 
stituent Entities  of  Universe,  and  Human 
Kclationsbip  to  Universal  Being,  t.  24,  p. 
16 ;  3,  Entities,  Philosophy,  Science,  Ee- 
ligion,  t.  27,  p.  17 ;  4  and  5,  do.,  re-ar- 
ranged, t.  28,  29,  p.  18 ;  6,  Intelligence, 
Affection,  Action,  t.  35,  p.  20  ;  Table  7,— 
Typical  Table  of  the  Universe,  t.  40,  p. 
23 ;  8,  Kant's  Categories,  t.  108,  p.  64 ;  9, 
The  Metaphysicians  and  Fourier,  1. 138,  p. 
99  ;  10,  Universal  Beino,  t.  144,  p.  104 ; 
11,  do.,  elaborated,  t.  145,  p.  105 ;  1,  of 
Annotation,  a.  15,  t.  198,  p.  145  ;  12,  Stn- 
STAsis,  Analysis,  Synthesis,  t.  211,  p.  151 ; 
1,  of  Commentary,  Unism  and  Duism,  com- 
prebending  fundamental  Ideas  of  Different 
Philosophies,  c.  1,  t.  226,  p.  163. 

No.  13,  Number,  Form,  and  Spacic  Eo- 
lation, t.  231,  p.  178 ;  14,  Abstract-Concrete, 
Abstract,  and  Concrete,  t.  247,  p.  188  ;  1, 
of  Commentary,  do.,  (Spencerian  Distri- 
bution), c.  1,  t.  270,  p.  197  ;  15,  Funda- 
mental Exposition  (of  Scientific  Domains), 
t.  278,  p.  204;  16,  Integrism,  Differentia- 
tion, Integration,  t.  315,  p.  226 ;  17,  Knowl- 
edge and  Concrete  World,   t.  339,   p.  241 ; 

18,  Science  and  Philosophy,   t.  347,  p.  245 ; 

19,  Theology  and  Careers,  t.  352,   p.  249  ; 

20,  Speculology  and  Specialogy,  t.  355,  p. 
250  ;  21,  Cosmical  Conception  and  Sciento- 
Cosmology,  t.  353,  p.  255 ;  22,  Elaborate 
Cosmical  Conception  and  Concretology, 
do.,  p.  256 ;  23,  Eealism  and  Eegnology,  t. 
359,  p.  258 ;  24,  Nature,  Logic,  Mind,  t. 
873,  p.  268  ;  25,  Dialectic  and  Abstractol- 
ogy,  t.  387,  p.  274 ;  26,  do.,  t.  388,  p.  275  ; 
27,  do.,  t.  390,  p.  276 ;  28,  Abstract-Con- 
cretology,  t.  393,  p.  278  ;  29,  Resume,  t.  394, 
p.  279 ;  30,  Philosophic  and  Echosophic,  t. 
419,  p.  293  ;  31,  Ontological  Faith  and 
Pneumato-Cosmology,  t.  438,  p.  311 ;  32, 
Philosophical  and  Ecbosophical  Distribu- 
tion, t.  4&6,  p.  335  ;  S3,  The  Infinite  and 
The  Absolute,  do.,  p.  336 ;  34,  Philos- 
ophy and  Echosophy,  t.  469,  p.  338;  35, 
Jiesume,  t.  476,  p.  341. 

No.  1,  (Commentary),  Nature,  Science, 
Art— Number,  c.  9,  t.  603,  p.  861;    86, 


Point,  Line,  Surface  and  Solid,  t.  539,  p. 
386 ;  37,  do.,  Unism,  Duism,  Trinism ; 
Nature,  Science,  Art,  t.  443,  p.  389 ;  38, 
do..  The  Good,  The  True,  The  Beautiful,  t. 
545,  do. ;  39,  Duration,  Succession,  Move- 
ment, t.  558,  p.  397;  40,  Unismal  and 
Duismal,  Eeality,  Motion,  etc.,  t.  562,  p. 
398 ;  41,  Distributions,  kinds  of,  t.  642,  p. 
450  ;  42,  Numerical  Distributions,  t.  683,  p. 
461 ;  43,  Masculoid  and  Feminoid  Hemi- 
spheres of  Being,  t.  741,  p.  478 ;  44,  do.,  ex- 
panded, t.  744,  p.  479 ;  45,  Something  and 
Nothing,  Substance  and  Form,  do.,  t.  814, 
p.  509. 

Tables,  and  Diagrams,  to  be  read  upward, 
c.  3-6,  t.  15.  p.  11 ;  Typical  Tableau  of  tho 
Universe,  t.  40,  p.  23 ;  t.  923,  p.  652. 

Tabebnacle  ;  see  Temple. 

Tail,  =  Pathway,  t.  895,  p.  537. 

Tailor,  Mr.  MiU's  ;  an  illustration,  a.  13,  t. 
267,  p.  205. 

Tallness,  Height,  t.  284,  p.  208. 

Tangibilities,  Matteroid,  replace  Mental 
Intangibilities,  t.  398,  p.  280. 

Tao,  Eeason,  Chinese  Philosophy,  a.  2,  t. 
1008,  p.  588. 

Tapering  Form,  Artistic,  related  to  Move- 
ment, t.  636,  p.  446. 

Tapering  Lines,  Symbolism  of,  t.  575,  pp. 
406,  408 ;  Diagram  No.  22,  p.  407. 

Technical  Terms,  Infinity  of,  to  be  furnished 
by  Alwato,  t.  493,  p.  351. 

Technicalities,  the  Elementary,  should  bo 
derived  from  the  Elementary  Domain,  c.  2, 
t.  226,  p.  104. 

Technicals  ;  see  Terminology ;  thesaurus  of, 
c.  14,  t.  45,  p.  281. 

Teeth,  =  Knife  =  Keenness  or  Ken  of  In- 
tellect ;  Analogue  of  Intellect,  c.  19, 1. 136, 
p.  80 ;  two  sets  of,  meaning  of,  c.  21,  do. ; 
Chewing,  Mastication,  Eating  ;  Action  of 
in  Eating,  Analogous  with  mental  dis- 
crimination, a.  18,  c.  32, 1. 136,  p.  91 ;  and 
Nails  ;  Analogues  of  Tertiary  or  Speculoid 
Sciento-Philosopluc  Universal  Principles, 
rr  Analytical  Generalizations;  (Unism, 
Duism,  and  Trinism,  ut  the  Eeverse  End  of 
the  Scale ;  compare  t.  459,  p.  332),  t.  461, 
462,  pp.  332,  333 ;  numerical  distribu- 
tion of,  t.  462,  p.  334 ;  t.  464,  do. ;  c.  2, 
t.  503,  p.  357 ;  Analogues  of  Elements  of 
Form,  as  Nails,  of  Number,  c.  4,  do.,  p. 


748 


DIGESTED    INDEX    TO   THE 


858  ;  Symbolism  of  kinds  of,  c.  5,  do.,  p. 
359  ;  Abridgment,  1. 1043,  p.  608  ;  Num- 
ber of,  t.  1055,  p.  615. 

Teleologioal  Point,  the  most  commanding, 
Analogue  of  Tlieology,  t.  453,  p.  323. 

Teleology,  inaugurated  by  Anaxagoras,  a. 
86,  t.  204,  p.  164;  of  Universology,  1. 1104, 
p.  629. 

Tellitbologt,  place  of,  in  Scale,  Table  15, 
(Fundamental  Exposition),  t.  278,  p.  204  ; 
Science  of  the  Earth,  t.  338,  p.  240 ;  echoes 
to  Cosmology,  (earthy),  Table  17,  t.  339,  p. 
241 ;  echoes  to  Kealism,  Table  22,  t.  358,  p. 
256 ;  t.  359,  do. ;  Table  29,  t.  394,  p.  279 ; 
a  branch  of  Classiology,  t.  634,  p.  445 ; 
Diagram  No.  43,  do. ;  t.  635,  do. 

Temperamentology,  alluded  to,  t.  5,  p.  3. 

Temple,  of  the  Living  God ;  different  doc- 
trines, stones  or  apartments  in,  t.  71,  p.  42 ; 
of  Truth,  t.  72,  do. ;  distribution  of,  = 
Solar  System,  Human  Body,  t.  274,  p.  200  ; 
t.  275,  p.  201 ;  t.  276,  p.  202  ;  the,  of  the 
Sciences  ;  see  New  Jerasalffm,  the ;  Phil- 
osophy the  Foundation,  Echosophy  the 
Superstructure,  t.  269,  p.  195 ;  Geometrical 
Aspects,  Plans,  Schemative,  t.  275,  p.  201 : 
t.  276,  p.  202 ;  three  stories  of,  t.  284-289, 
pp.  208-212 ;  t.  294,  p.  215 ;  Internal  Di- 
visions of,  t.  307,  308,  p.  222 ;  c.  1,  t.  453, 
p.  322;  of  the  Soul,  the  Human  Body,  c. 
2,  do.,  p.  323 ;  of  Truth,  Swedenborg's 
contribution  to,  c.  36,  t.  503,  p.  374 ;  to  be 
built  in  part  by  these  labors,  1. 1124,  p. 
639  ;  Edifice,  House,  t.  903,  p.  541 ;  Dia- 
gram No.  64,  do. ;  Masonic  Symbol,  t.  905, 
p.  542 ;    Diagram  No.  69,   t.  923,  p.  551 ;  t. 

924,  p.  552 ;    Inhabitant,  and  Rank,  t.  924, 

925,  p.  553 ;  Masonic,  Fourieristic,  of  John, 
the  revelator,  t.  931,  p.  556  ;  Christ's  Words 
about,  t.  957,  p.  566 ;  of  the  Sciences  ; 
House  of  many  Mansions,  1. 1015,  p.  592 ; 
THE  Grand  Elaborate  Scientifio  Em- 
blem; the  Architectural  Han,  do.,  1. 1016- 
1030,  pp.  592-600;  "the  Length,  the 
Breadth,  and  the  Height  thereof,"  1. 1022, 
p.  595 ;  see  Cube  ;  Tridimensionality,  and 
Trisection  of,  furnishes  Music  or  Harmony, 
t.  1032,  p.  602,  t.  1033,  do. 

Temporalities,  and  Spiritualities,  final  In- 
tegration of,  Pantarchal,  t.  769,  p.  488. 

Temporology,  Science  of  the  Mundane 
Spliere,  c.  5,  t.  9,  p.  7. 

Tendency  to  Equation,  t.  535,  p.  885 ;  t. 
636,  537,  do. ;  Diagrams  Nos.  15  and  16, 
do. ;  t.  555,  p.  895 ;  t.  569,  p.  403  ;    further 


defined,  t.  656,  p.  456 ;  in  adjusting  the 
Cubes  segmented  from  the  Globe,  t.  779,  p. 
494 ;  t.  781,  do. ;  t.  856,  p.  523 ;  t.  877,  p. 
530. 

Tendential  Analogy,  =  Correlation,  c.  12, 
t.  503,  p.  363  ;  c.  20,  21,  do.,  pp.  364-366  ; 
of  Causes  and  Effects,  c.  24,  do.,  p.  367 ; 
in  Music  and  the  Human  Body,  t.  807,  p. 
506. 

Tendential  Correspondence,  stated  and  de- 
fined, t.  31,  p.  19  ;  illustrated,  t.  32,  do. ; 
explained,  t.  33,  do. ;  and  Repetitive  Cor- 
respondence, do.  ;  in  the  relation  of  Man 
and  Woman,  God  and  World,  c.  1, 1. 1119, 
p.  636. 

Tendril,  repeats  Spiral  Line,  1. 1064,  p.  617. 

Term,  Logical,  symbolized  by  a  Radius,  t. 
580,  p.  410 ;  related  to  Grammatical  Word, 
t.  582,  p.  411. 

Terminal  Conversion  into  Opfosites,  be- 
tween Philosophy  and  Echosophy,  c.  1,  t. 
12,  p.  9  ;  tendency  to,  between  Materialists 
and  Spiritualists,  t.  59-68,  pp.  36-40;  ex- 
planation and  formula,  t.  83,  p.  46 ;  de- 
fined, t.  84,  do.  ;  simple  and  compound, 
do.,  p.  47 ;  illustration  of,  Infidels  and 
Christians,  c.  1,  do. ;  between  Idealism  and 
Materialism,  c.  1, 1. 113,  p.  67;  c.  32-11, 1. 136, 
p.  83  ;  a.  7,  do.,  p.  85  ;  see  Polar  Inversion ; 
between  Induction  and  Deduction,  Circum- 
ference and  Centre,  1. 183,  p.  130  ;  between 
Centralizing  and  Decentralizing  Progress, 
applies  to  Radius  ;  1. 187,  c.  1,  do.,  p.  131 ; 
between  Elementismus  and  Concretismus  in 
respect  to  Monos  and  Aoisitos  Duos,  Peras 
and  Apeiron,  Note,  a.  23,  t.  204,  p.  155 ;  as 
held  by  HeracMtus,  a.  31,  do.,  p.  161 ;  from 
Causes  to  Final  Causes ;  from  the  Material 
to  the  Ideal  Standing-point ;  from  Arche- 
ology to  Teleology ;  from  Respect  for  the 
Past  to  Respect  for  the  Future,— Anaxa- 
goras, a.  36,  do.,  p.  164  ;  from  Natural  to 
Logical  Order,  exceedingly  important,  a. 
89,  do.,  p.  166;  t.  298,  p.  217  ;  t.  304,  p. 
'219;  the  Grand,  from  Old  Heavens  and 
Earth  to  New,  t.  434,  p.  307  ;  t.  461,  p.  333 ; 
t.  477,  p.  342  ;  c.  29,  t.  503,  p.  869  ;  t.  560, 
p.  398  ;  t.  580,  p.  410 ;  t.  706,  p.  467 ;  t.  765, 
p.  487  ;  The  Grand,  defined,  t.  882,  p.  532; 

BETWEEN  InCIPIENCY  AND  FiNALITY,  t.  883, 

p.  533 ;   t.  884,   do. ;    a.  12,   t.  998,  999,  p. 
687;    1. 1019,  p.  593;     t.  1022,  p.  594;    in 
relation  of  Man  and  Woman,  and  the  Two 
Orders,  a.  1,  c.  1,  t.  1119,  p.  636. 
Terminations  ;  see  Terminology. 


BASIC   OUTLINE  OF  UlS^IVERSOLOGY. 


749 


Terminology,  every  science  requires  one ; 
that  of  Universology  expounded,  c.  1-14, 
t.  43,  pp.  26-28 ;  transitional  and  final,  c. 
14,  t.  43,  p.  28. 

Tertio-  ;  see  Trito. 

Test,  Definitive,  of  System  of  Universal 
Truth,  c.  1,  t.  494,  p.  353 ;  of  true  dis- 
covery of  IFniversology,  c.  2,  t.  494,  p. 
854. 

Tetrahedron-  ;  see  Pyramid. 

The  Elaborismus,  and  The  Elementismus, 
Table  10,  t.  145,  p.  105. 

The  Elementismus,  and  The  Elaborismus, 
Table  10,  1. 145,  p.  105. 

The  Individual,  and  the  State,  Schiller  and 
Warren,  t.  760,  p.  485;  alone  manifests  a 
body,  t.  762,  do. 

Theism,  tends  to  Atheism,  t.  84,  p.  47 ;  and 
Atheism  may  both  be  embraced  in  the 
compoundest  aspect  of  Truth,  1. 1046,  p. 
610  ;  t.  1111,  p.  632;  1. 1120,  1122,  pp.  637, 
638. 

Theology,  definition  and  derivation  of,  1. 17, 
p.  12 ;  the  Central  Scientijic  Aspect  of  Ee- 
ligion,  do. ;  dogma  of,  a  vital.  Fetishism,  t. 
74,  p.  43  ;  fundamental  truth,  do. ;  pro- 
fundities of,  allied  with  development  of  all 
Thought,  Being,  and  Events,  t.  132,  p.  74; 
higher  mysteries  of,  do. ;  in  a  sense  a  part 
of  Ontology,  a.  5,  c.  32,  t.  136,  p.  85; 
Christian,  how  compounded,  a.  56,  t.  204, 
p.  174 ;  relation  of,  to  doctrine  of  The  Ab- 
solute, a.  6,  t.  267,  p.  200  ;  Mill,  Hamilton, 
Hegel,  Mansel,  a.  7,  do. ;  answers  to 
Fractions;  Clefs  of,  t.  344,  p.  242;  the 
Superior  region  of  Philosophy,  do. ;  differs 
from  Ontology,  t.  346,  p.  244;  Table  18,  t. 
347,  p.  245 ;  defined,  t.  348,  p.  246  ;  the  most 
fundamental  division  of— Arbitrismolooy, 
LOGIOISMOLOGY,  ApPETOLOGY, — t.  349,  do. ; 
distributed,  Table  19,  t.  352,  p.  249  ;  the 
Compound,  Higher,  Univariant,  of  the  New 
Catholic  Church,  c.  1,  t.  353,  do. ;  Unity,  and 
Tri-Unity,  supreme  question  of,  c.  2,  t.  353, 
p.  250  ;  apex  of  Science,  do. ;  result  the 
same  whether  we  personify  God  or  not,  c. 
3,  do. ;  Coleridge,  c.  3,  t.  380,  p.  272 ;  its 
Analogue,  the  Centering  Point  overhead,  t. 
453,  p.  323  ;  claims  of  over  Science  ;  Noyes, 
Comte,  a.  6,  t.  998,  999,  p.  584 ;  the  Abso- 
lute, 1. 1046,  p.  610  ;  and  Creed,  differences 
of.  Organic,  t.  1112,  p.  632 ;  source  of 
Mutual  Love,  1. 1113,  p.  633  ;  of  the  Future, 
How  and  When  to  be  organized,  t.  1116,  p. 
635 ;    the  latest  of  the  Sciences  to  be  truly 


founded,  do. ;  the  Science  of  God ;  see 
Index,  words,  God,  Creed ;  Vocabulary, 
words,  God,  Theology,  Spirit,  Odic  Force, 
-Ism. 

Thesis,  Antithesis,  Synthesis,  —  Hegel, 
Fichte,  defined  and  illustrated,  t.  376,  p. 
268  ;  a  crude  perception  of  Unism,  Duism, 
and  Trinism,  t.  377,  p.  269  ;  Order  of  re- 
versible, t.  378,  do. ;  inaccuracy  in  terms, 
t.  379,  p.  270;  specially  defined,  t.  880, 
do. 

Thermotics,  (Thermology),  Analogue  of  Ke- 
pulsiou,  Force,  Table  28,  t.  393,  p.  278; 
Table  29,  t.  394,  p.  279. 

Theories,  different  of  Theology  and  Creed, 
Organic,  t.  1112,  p.  632,  source  of  Mutual 
Love,  t.  1113,  p.  633. 

Theory,  Absolute,  never  Practicable,  t.  484, 
p.  345;  Necessary  Eegulative  Form  of 
Thought,  do.,  p.  346 ;  of  Creation,  1. 1046, 
p.  609. 

Thet,  Antithet  and  Synthet,  defined  and 
illustrated,  t.  380,  p.  270 ;  c.  1-3,  (Cole- 
ridge), t.  380,  p.  271 ;  t.  383,  p.  273. 

Thick  Form,  t.  550,  p.  392. 

Thicb:  Lines,  Plenal  Form,  t.  815,  p.  510 ; 
Symbolism  of,  t.  573,  Diagram  No.  22,  t. 
573,  574,  pp.  405,  406. 

Thiokth,  defined  and  defended,  t.  821,  p.  512; 
c.  1,  do. ;  allied  with  sense  of  Touch,  do. ; 
t.  948,  p.  562  ;  =  Height,  t.  1020,  p.  593  ; 
t.  1022,  p.  594. 

Thin  Form,  t.  550,  p.  391. 

Thing,  distinctive  tennination  for,  -old;  see 
Terminology,  c.  6,  t.  43,  p.  27  ;  =  Unit,  = 
Point,  t.  251,  p.  190  ;  Substance  like,  sen- 
sationoid,  do. ;  Co-inherence  of  Substance 
and  Limitation,  t.  252,  do. ;  difters  from 
Aspect,  a.  4,  t.  267,  p.  198 ;  or  Object,  = 
One,  Vacant  Space  =  Zero,  t,  481,  p.  843 ; 
Analogue  of  Thick  Point,  t.  530,  p.  383  ; 
represented  by  Heavy  Point,  do. ;  the  Ob- 
vious and  Typical,  is  Earth,  World,  Uni- 
verse, (Things  do.),  t.  541,  p.  387  ;  con- 
trasted with  Blank  Space  =  Something  and 
Nothing,  t.  647,  648,  pp.  452,  453  ;  differ- 
ent Modes  of  Conception  of.  Diagram  No. 
44,  t.  653,  p.  455  ;  t.  658,  p.  457  ;  Atom, 
Unit,  etc.,  t.  759,  p.  484;  perfect  as  "iiiV 
Unctly  one,^'' — Swedenborg,  t.  760,  p.  485  ; 
Absolute,  Ontological,  1. 1002,  p.  584;  see 
Point. 

Things,  or  Objects,  Analosrues  of  Orbs,  and 
of  Integers,  t.  673,  p.  459 ;  thick,  heavy, 
etc.,  Analogues  of  Applied  Numbers,  t. 


750 


DIGESTED  lOTDEX  TO  THE 


693,  p.  463 ;  light,  etc.,  Analogues  of  Un- 
applied Numbers,  do.,  p.  464. 

Thinking,  Ordinary,  not  Philosophical,  a. 
14,  t.  204,  p.  151. 

Thin  Lines,  Symbolism  of,  t.  507,  p.  360 ; 
t.  573,  p.  405  ;  Diagram  No.  22,  t.  675,  p. 
407  ;  Pure  Form,  t.  815,  p.  510. 

"  Third  Philosophy,"  of  Comte,  stated,  t. 
450,  p.  318  ;  Analogues  of,  in  Muscles,  etc., 
of  Body,  t.  456,  p.  328. 

Third  Power,  Analogical  Sense  of,  t.  915, 
p.  548. 

Third  Term,  (Cardinismal),  deficiency  of 
Existing  Language  in  respect  to,  c.  3,  t. 
226,  p.  164  ;  see  Vocabulary,  words,  -Ism, 
Cardinism,  Univariety. 

Thibtwall,  quoted,  Introduction,  p.  xxiv. 

Thirteen,  t.  948,  p.  562;  t.  950,  951,  p. 
563. 

Thirty-Two,  (32),  a  leading  number,  — 
Fourier,  t.  462,  p.  334. 

Thirty  Years,  will  revolutionize  the  World 
of  Doctrines,  t.  1123,  p.  638. 

TnoLUS,  e.  5,  t.  453,  p.  326. 

Thompson,  (Geo.  W.),  "Living  Forces  of  the 
Universe,"  c.  2,  t.  437,  p.  311. 

Thorax,  t.  285,  p.  209. 

Thought,  or  Reason,  is  Duismal,  necessarily 
engaged  with  Comparison  or  Intervention 
or  Relation;  hence,  in  essence  Universal,  a. 
37,  t.  204,  p.  165 ;  is  the  Perception  of 
Relation,  do.;  its  Analogue  The  Line; 
Thought-Line,  do. ;  and  Sensation ;  are  as 
Two  to  One,  do. ;  as  Line  to  Point,  do. ;  a. 
88,  do.,  p.  166  ;  accords  with  Class,  Genus, 
General  Conception,  Universals,  a.  40,  do. ; 
precise  nature  of, — Ferrier  do.,  p.  167 ;  in 
its  very  essence  diflfereiit  from  particular 
apprehension  or  knowing,  a.  41,  do. ;  com- 
mented on,  a.  42,  do. ;  p.  168 ;  free,  Sen- 
sation compelled  or  passive,  a.  43,  do.,  p. 
168  ;  a.  44,  do. ;  has  for  its  office  to  regen- 
erate Sense  or  Sensation,  a.  45,  do.,  p.  169; 
Superiority  of,  over  Sensation  involved  in 
Plato's  Doctrine  of  Ideas,  a.  46,  do. ;  the 
basis  of  Societ?/,  do. ;  is  pre-eminently  The 
Man,  a.  54,  do.,  p.  173 ;  =  Universal  Truth, 
0.  55,  do. ;  =  axiomatic,  do. ;  the  very  pro- 
cess of,  t!ie  insertion  of  Lines,  t.  250,  p. 
189;  Thought-lines,  Discriminations,  Ideas 
=  Lines,  Form,  t.  399,  p.  281 ;  is  to  Linea- 
tlon  what  Sensation  is  to  Punctation,  t.  401, 
p.  282 ;  and  Sense,  inseparable, — Ferrier,  t. 
410,  p.  287;  t.  419,  p.  292;  and  Being, 
Elcmeutismua  of,  in  Number  and  Form, 


c.  6,  t.  503,  p.  359 ;  Elaborismus  of,  in 
Facts,  do. ;  in  the  Mind,  necessary  Evolu- 
tion of,  identical  with  that  of  Real  Exist- 
ence in  the  outer  World,  t.  835,  p.  517. 

Thoughts,  held  to  be  Time-phenomena,  t.  61, 
p.  38 ;  and  Affections,  Order  of,  c.  34,  t. 
503,  p.  373. 

Thought-Line  (s),  of  Relation,  between 
Points,  as  Comparison  between  Units  of 
Sensation,  a.  37,  t.  204,  p.  165;  how  re- 
garded by  the  Sophists  and  Experientialists, 
a.  38,  do.,  p.  166  ;  in  Number,  t.  313,  p. 
225 ;  interior,  t.  475,  476,  p.  340 ;  necessary 
between  Points  and  Units,  t.  531,  p.  383  ; 
around  the  single  Point  or  Unit,  do.,  t.  555, 
p.  395 ;  Inherent  Necessit}^,  do. ;  generated 
by  the  fact  of  Existence,  how,  t.  556,  do. ; 
557,  do. ;  in  Number,  abstracted,  leave 
atom-like  Substance,  t.  686,  p.  462  ;  t.  687, 
do. ;  t.  692,  p.  463 ;  in  the  Constitution  of 
Number,  t.  855,  p.  522,  as  Type  of  the  Con- 
stitution of  all  Things,  t.  856-859,  pp.  523, 
524 ;  Diagram  No.  58,  t.  859,  p.  524. 

Three,  Stages  of  Development  in  all  things, 
c.  3,  t.  3,  p.  2 ;  contained  in  the  Absolute 
One,  1. 130,  p.  73;  the  number  of  Pri- 
mordial Principles,  1. 195,  p.  135 ;  no  ra- 
tional grounds  heretofore,  for  this  belief,  t. 
199,  p.  137 ;  demonstrated  universologically, 
t.  201,  p.  139 ;  Head  of  Integrated  Com- 
posite or  Reconciliative  Series,  t.  202,  p. 
141 ;  represents  the  Higher  Unity  of  Unity 
and  Duality,  do.,  p.  142 ;  3 ;  as  Clef  of 
Trinisra,  t.  245,  p.  187 ;  of  The  Concrete,  t. 
246,  247,  p.  188 ;  Nature  and  Art  vs.  Sci- 
ence, c.  10,  t.  503,  p.  362 ;  a  factor  of  Seven 
(7),  do.;  c.  11,  do. ;  symbolizes  Good,  do. ; 
Swedenborg  to  the  contrary  notwithstand- 
ing, c.  12,  do.,  pp.  862,  363 ;  c.  20,  do.,  p.  364; 
and  generally,  c.  10-39,  do.,  pp.  362-376 ; 
Analogue  of  Wedge,  Triangle,  c.  12,  do.,  p. 
363 ;  Spirit  of.  Form,  Analogue  of  Angle, 
t.  533,  p.  384 ;  Diagram  No.  13,  do. ;  Equi- 
lateral Triangle,  t.  534,  do. ;  Diagram  No. 
14,  do. ;  see  Trinism ;  a  Pivotal  Number, 
t.  707,  p.  467 ;  see  Four ;  is  a  One  of  a 
Higher  Order ;  begins  a  New  Series,  t.  900, 
p.  540 ;  represents  Inequism  ;  Triangle,  t. 
902 ;  Diagram  No.  64,  t.  903,  p.  641 ;  c.  2, 
t.  903,  p.  542 ;  t.  948,  p.  562 ;  t.  950,  961,  p. 
563  ;  +  Four,  Leading  Numbers  of  Odd- 
ness  and  Evenness,  t.  1028,  p.  598. 

Three-and-a-Half,  (3i),  c.  39,  t.  503,  p. 
376  ;  type  of  Distribution,  t.  641,  p.  450. 

Three  Hundred  Years,  has  changed  the 


BASIC  OUTLIl^E  OF  UNIVEESOLOQY. 


761 


theory  of  the  Earth ;  Thirty  will  change 
Doctrines,  1. 1123,  p.  638. 

Three  Kingdoms,  Eegnology,  t.  628,  p.  441 ; 
t.  629-635,  pp.  441-445. 

Thbee  Points,  =  Situation,  t.  934,  p.  558 ; 
see  Situation. 

Throat,  Gullet,  Alimentary  Canal,  Purgsr 
tory,  t.  408,  p.  286 ;  t.  409,  do. ;  and  Neck, 
Analogues  of,  t.  448,  p.  316,  echo  to  Gen- 
italia, do..  Analogues  of  World  of  Spirits, 
c.  3,  t.  453,  p.  324. 

THROAT-CuTTiNa,  in  Theology  and  Philos- 
ophy, t.  409,  p.  286. 

Thumb,  a  Unoid,  t.  462,  p.  833 ;  c.  7,  t.  503, 
p.  360. 

TiKiwA,  The  New  Scientific  Universal  Lan- 
guage ;  the  same  as  Alwato,  but  a  more 
Abstruse  and  less  popular  name.  Alwato 
means  by  its  composition  from  the  Ele- 
ments of  Speech,  The  AU-Speech^  merely, 
and  Tikiwa,  means  Speech  based  on  Un- 
ISM  and  DuiSM.  See  (in  addition  to  the 
references  under  Alwato)  Vocabulary, 
words,  Universology,  Divergo-Convergent, 
Type-Form,  Univariety,  and  Tikiwa; 
"  Treatise  on  a  Universal  Alphabet,"  by 
the  author,  in  Continental  Monthly,  for 
June,  1864 ;  "  Alphabet  of  the  Universe," 
"  Universal  Alphabet,"  "  Introduction  to 
Alwato,"  "Structural  Outline  to  Univer- 
sology," etc.,  (a.  19,  1. 152.) 

Too;,  and  Space,  Joint  Negative  Ground  of 
Universe,  t.  9,  p.  6  ;  Contents  of  Time  and 
Space,  c.  1,  2,  do. ;  Present  life  scene  Tem- 
poral, spirit-life,  Spacial,  c.  2,  do. ;  counter- 
parted  with  Eternity,  c.  3,  do.,  p.  7 ;  solid- 
ifiad  in  Space,  do. ;  Continuity  of  Universe 
in  Time,  do. ;  see  Temporology  ;  do  not 
contain  Spirit- World,  by  the  true  Spiritual- 
ist theory,  t.  61,  p.  38 ;  contains  Changes, 
Movement,  t.  86,  p.  49  ;  Line  of  Movement, 
emblem  of,  do. ;  arena  of  Hindoo  Philos- 
ophy, t.  87,  p.  51 ;  =  Evolution,  Feminoid, 
a.  22,  c.  32,  1. 136,  p.  92 ;  Motion,  Co-se- 
quences, contrasted  with  Space,  Table  10, 
1. 144,  p.  104;  Science,  t.  292,  p.  214;  Ana- 
logue of,  Vertebral  Column,  t.  455,  p.  326  ; 
and  Space,  Eelation  between,  do.,  p.  327 ; 
and  Space,  relations  of  to  Goodness  and 
Truth ;  to  Numbers  3  and  4 ;  Swedenborg, 
Tnlk ;  Universology,  c.  10-39,  t.  603,  pp. 
362-376  ;  solidified  in  Space,  =  Eternity, — 
Swedenborg,  c.  29,  do.,  pp.  369,  370  ;  Ety- 
mology of,  c.  37,  t.  503,  p.  375 ;  Negative 
Ground  of  Movement,  t.  556,  p.  395  ;    as 


Duration,  t.  558,  p.  396 ;  Table  39,  p.  397 ; 
Unismal  in  Natural  Order,  t.  561,  p.  398  ; 
Table  40,  t.  562,  do. ;  Logical  Order,  t.  563, 
p.  399 ;  analyzed,  c.  1,  t.  639,  p.  448 ;  re- 
lated to  Ordinal  Numeration,  t.  662,  663, 
p.  457  ;  The  Continuity  of  the  Universe ; 
Analogue  of  Movement,  Eventuation,  t. 
665,  do. ;  and  Space,  Total  Constituency 
of  the  Universe  in ;  Analogue  of  the  Human 
Figure,  t.  671,  p.  459  ;  see  Space  and  Time ; 
inexpugnably  united,  t.  752,  p.  481 ;  rela- 
tions of,  to  Orbit,  t.  787,  788,  p.  496 ;  Mu- 
sical, Scientoid,  t.  806,  p.  504 ;  see  Music, 
Octave,  Tune,  Sound  and  Silence  ;  Natur- 
oid,  1  ;  0,  Sound  and  Silence,  t.  806,  807,  p. 
505 ;  Vertebral  Column,  an  Analogue  of,  t. 
807,  p.  506  ;  Eventuation  in,  Morphic  Ana- 
logue of,  t.  865,  p.  526 ;  Divisions  of,  in 
Music,  1. 1034,  p.  603. 

Time-like  Lines,  t.  585,  p.  415. 

Times,  employed  in  Multiplication,  t.  844,  p. 
520. 

Time-Tbaok,  and  Space-Track,  compared,  t. 
707,  p.  467. 

Toes  ;  see  Fingers. 

Tome  ;  see  Volume. 

Tones,  in  Music,  t.  611,  p.  433. 

Tonic,  or  Key-note  of  a  System,  t.  51,  p.  32; 
in  Music,  t.  948,  p.  562 ;  t.  950,  951,  p. 
563. 

Tools  and  Instruments,  of  Exact  Thought 
and  Social  Eeconstruction,  t.  907,  p.  543. 

Torso  ;  see  Trunk ;  t.  51,  p.  32 ;  t.  99,  p.  59 ; 
1. 100,  p.  60. 

Totality,  of  the  Body,  Analogue  of  Pas- 
sional Attraction,  t.  54,  p.  33 ;  Actual,  of 
Things,  a  Mikton,  t.  412,  p.  288  ;  of  Body, 
=  Substance  and  Form,  t.  487,  p.  348  ;  of 
Being,  subdivided ;  Masculoid  and  Femin- 
oid Hemispheres,  Absolutoid,  Eelatoid,  t. 
739-741,  p.  477  ;  Table  43,  t.  741,  744,  p. 
478 ;  Table  44,  do.,  p.  479. 

Touch,  and  Sight,  illustration  from.  Intro- 
duction, p.  xvi. 

Trachea,  Stem  of  the  Lungs,  c.  3,  t.  453,  p. 
324. 

Track,  t.  86,  p.  49  ;  of  Time,  t.  558,  pp.  396, 
397  ;  of  Procedure  in  Space  repeats  Time- 
Track,  t.  707,  p.  467 ;  see  Pathway,  Line, 
Orbit. 

Tracks,  of  the  Feet,  t.  893,  p.  536  ;  t.  895,  p. 
537. 

Tracy,  Destutt  de ;  see  Ideology. 

Trail,  =  Trunk,  t.  895,  p.  537 ;  Diagram  No. 
62,  do.,  p.  538 ;  see  Train. 


752 


DIGESTED  II^DEX  OF  THE 


Tbails,  of  Form,  t,  953,  954,  p.  564 ;  Dia- 
gram No.  71,  do. ;  t.  956,  p.  565 ;  t.  961,  p. 
5(38. 
Tbain,  or  Trail,  of  Planet-Positions  in  Space, 
t.  670-672,  pp.  458,  459  ;  Diagram  No.  45, 
t.  670,  p.  459  ;  see  Orbit. 
Tbance,  phenomena  of;  nearness  of  two 
Worlds,  t.  416,  p.  291 ;  and  mediumship, 
no  apology  for  recognizing,  c.  1,  do. 

Tbanscendental  ;  see  Philosophy,  and  Sci- 
ence. 

Tbanscendentalism,  (Idealism,  Spiritualism, 
Mysticism),  a.  9,  c.  82,  1. 136,  p.  87 ;  Ana- 
logues of  in  Nervous  System,  Brain,  Mind, 
Eye,  do. ;  illustrated  ;  Up  and  Down,  a.  13, 
c.  32,  1. 136,  p.  90  ;  varieties,  Emersonian, 
German,  =  chewing,  a.  23,  do.,  p.  92; 
Strife  between  and  Experientialism,  a.  25, 
26,  do.,  p.  93 ;  see  Experientialism ;  de- 
fined, goes  back  of  Substantives  to  Adjec- 
tives and  Prepositions,  a.  20,  21,  t.  267,  p. 
209;  seeming  inaptitude  of  the  English 
mind  for,  a.  23,  do.,  p.  212  ;  not  defective 
on  the  side  of  Abstraction,  but  the  con- 
trary, a.  24,  do.,  p.  213  ;  =  Analogic,  do. ; 
a.  32,  do.,  p.  220  ;  pure,  instance  of,  t.  399, 
p.  281 ;  echoes  to  Comparology,  t.  403,  p. 
283 ;  to  the  Spirit- World,  t.  404,  do. ;  Ana- 
logue of  Heaven,  t.  406,  p.  284 ;  echoes  to 
Supernology,  (The  Heavens),  Table  30,  t. 
419,  p.  293 ;  Subdominant  heretofore,  t. 
421,  p.  294 ;  will  now  change,  do. ;  echoes 
to  pure  Idealism,  t.  435,  p.  308. 

Transcendental  Anatomy,  Goethe  and  Oken, 
t.  1043,  p.  608 ;  t.  1053,  p.  613. 

Transcendental  Genekalizations  ;  see 
Analytical  Generalizations. 

Teansoendental  Gymnastic,  t.  644,  p. 
452. 

Transcendental  Law,  t.  1012,  p.  590. 

TranscendbntalPhilosophy,  =  Metaphysic, 
Universal  Logic,  etc.,  c.  3,  t.  40,  p.  25 ; 
Key-note  of,  t.  768,  p.  488. 

Transcendental  Science,— Hickok,  t.  403, 
p.  282. 

Transcendental  Univbbsolooioal  Point  of 
View,  from  it  Nature  Duismal  and  Science 
Unismal,  ordinarily  viewed  oppositely,  t. 
764,  p.  487. 

Transgression  ;  see  Deviation. 

Tran8ition(8),  all,  painful, — Fourier,  c.  21, 
1. 136,  p.  80;  from  The  Old  Order  to  The 
New,  suddenness  of,  a.  50,  t.  204,  p.  172 ; 
The  Great,  t.  423,  p.  295 ;  Decisive  and 
Climacteric,  iu  Human  Affairs,  c.  4,  t.  448, 


p.  319  ;    the  Grand,  from  Metaphysics  to 
Science,  t.  499,  p.  356. 
Transitional     Link,      Artistic      Joinings, 

(Togglism),  c.  40,  t.  503,  p.  376. 
Transitional  Order,  of  Society,  the  Imme- 
diate Present,  t.  302,  p.  219. 
Tree,     representing    Vegetable     Kingdom, 
echoes  to  Natural  Realism,   t.  359,    p  257  ; 
Special  Type  of    Limitation,  t.  1065,   p. 
617. 
Tree-Form,  t.  802,  p.  500. 
Treism,  a  minor  aspect  of  Trinism,  t.  203  (3), 
p.  145 ;    t.  206,   p.  148 ;  =   Ultimate  Inte- 
gration, t.  210,  p.  150. 
Tre-Unism,  t.  203,  p.  145 ;  see  Tri-  Unism. 
Triad  of  Principles,— Fourier,    t.  737,  p. 

476. 
Triangle,  Analogue  of  Number  3,  c.  12,  t. 
503,  p.  363 ;  Equilateral,  Form- Analogue  of 
Three,  t.  534,  p.  384;  Diagram  No.  14,  do. ; 
Simplest  Figure  embracing  an  Area,  t.  538, 
p.  385 ;  Unit  of  Surface,  t.  540,  p.  387 ;  = 
Three,  t.  901-903,  pp.  540,  541 ;  Diagram 
No.  64,  t.  903,  p.  541  ;  Masonic  Symbol,  t. 
904,  p.  542 ;  Symbolism  of,— Spenser,  a.  1, 
c.  1,  t.  903,  p.  547  ;  Type  of  "  Composition" 
in  Art,  t.  1088,  p.  624.  • 

Tribes,  in  Classification, — Gray,   t.  490,  p. 

350. 
Trifurcation,    Trigrade  Scales,    Transition 
from  Bi-furcation ;    Orderly  Evolution  of 
Cardinal  Numeration,  the  Canon  of  Crit- 
icism on  all  distribution,  t.  642,  p.  450. 
Trigrade  Scale,  of  Universal  Evolution,  In- 
troduction, pp.  xxxii,  xxxiii,  of  Man,  W^orld, 
Universe,  t.  4,  p.  2 ;  Diagram  No.  9,  t.  5,  p. 
3 ;  alluded  to,  c.  2,  t.  5,  p.  5 ;    of  Biology, 
Monanthropology,   and  Sociology,  do. ;    of 
Nature,  Science,  Art,  t.  11,  p.  8 ;    of  Phil- 
osophy, Echosophy,  Practical  Philosophy, 
1. 13,  p.  9  ;  Table  1,  t.  15,  p.  11 ;    of  Phil- 
osophy, Science,  Religion,  t.  16,   do. ;    of 
Pantologic,   Mathematics,  Metaphysics    of 
Mathematics,  c.  9,  t.  15,  p.  13  ;    of  Senti- 
ment,  Dogma,   Conduct,   t.  22,  p.  15 ;    of 
Matter,  Mind,  Movement,  t.  24,  do. ;  Table 
2,  p.  16 ;  of  Feeling,  Knowing,  Conation,  t. 
25,  do. ;  Table  3,  t.  27,  p.  17  ;    Tables  4,  5, 
t.  28,  29,  p.  18  ;  of  Cosmology,  Pneumatol- 
ogy,  Anthropology,  Typical  Table  No.  7, 
t.40,  p.  23;  of  Naturo-Metaphysic,  Sciento- 
Philosophy,  Arto-Philosophy,  do. ;  of  Hell, 
World  of  Spirits,  Heaven,   do. ;    of  First, 
Second,  and  Third  Heaven,  Natural,  Spir- 
itual, Celestial,  do, ;  of  three  Hells,  Hades, 


BASIC   OUTLINE  OF  UNIYEESOLOGY. 


753 


Slieol,  Gehenna,  do. ;  of  Biology,  Monan- 
thropology,  Sociology,  do. ;  of  Divergent 
Individuality,  Convergent  Individuality, 
0  Harmony  of  the  Passiuns,  do. ;  of  Intelli- 
gence, AflFeotion,  Action,  do. ;  of  Numer- 
ical, Geometrical,  and  Directional,  do. ;  of 
World  of  Matter,  World  of  Spirit,  World 
of  Man,  do. ;  Diagram  No.  2,  t.  41,  p.  24 ; 
(Typical  Tableau) ;  of  Head,  Heart,  and 
Hand,  t.  42,  p.  26 ;  of  Trunk,  Limbs,  and 
Body,  t.  47,  p.  30  ;  t.  54,  p.  33  ;  of  Mate- 
rialism, Spiritualism,  and  Integraliam,  t. 
61-68,  pp.  38-41. 

Of  Space,  Time,  and  Actual  Being,  t.  86, 
p.  50 ;  of  Nature,  Science,  Art,  t.  135,  p. 
74;  of  Proto -religionism,  Eationalism,  and 
Universologieal  Reconciliation,  c.  8,  9,  t. 
13G,  p.  77 ;  c.  20,  21,  do.,  p.  80 ;  c.  28,  do., 
p.  82  ;  of  the  Three  Grand  Orders  of  De- 
velopment, c.  32,  do.,  p.  83  ;  c.  37-40,  do., 
pp.  85,  86 ;  of  the  processes  of  eating,  a.  19, 
c.  32,  do.,  p.  91 ;  of  Knowing,  Feeling, 
Conation,  t.  138,  139,  pp.  98-100 ;  of  Sub- 
stance, Form,  and  Movement,  t.  144,  p. 
104  ;  of  Elementismus,  Elaborismus,  and 
Totality,  t.  145,  p.  105. 

Of  Mathematics,  Matter, Spirit, — Fourier, 
Young,  t.  170-175,  pp.  123-126;  of  Induc- 
tion, Deduction,  and  Integral  Scientific 
Method,  t.  188,  p.  132;  t.  194,  p.  134; 
grounds  of  (Trilogy),  t.  195,  p.  135  ;  1. 198, 
p.  136  ;  1. 199,  p.  137  ;  t.  201,  p.  138  ;  of 
Unism,  Duism,  and  Tkinism,  t.  202-206, 
pp.  141-148;  of  Synstasis,  Analysis  and 
Synthesis,  t.  211,  p.  151 ;  of  Cardinal 
Numbers,  Ordinal  Numbers,  and  Integral 
Series,  t.  215,  p.  154 ;  of  First,  Second, 
Third,  and  of  One,  Two,  Three,  t.  219,  p. 
157. 

Of  Arithmetic,  Geometry,  and  Analysis, 
t.  230,  p.  177  ;  Logic,  Cata-logic,  and  Pan- 
tologie,  c.  1-9,  t.  321,  pp.  228-234  ;  c.  1-7, 
t.  345,  pp.  243-246  ;  of  Altitude,  t.  285,  p. 
209  ;  of  Propositions  in  the  Argument,  t. 
594,  p.  420 ;  of  Tones  in  Music,  t.  611,  p. 
433 ;  Inductive,  Deductive,  Syllogistic,  t. 
616,  p.  435  ;  t.  619,  p.  436  ;  Perpendicular- 
ity, Horizontality,  Inclination,  t.  627,  628, 
p.  441 ;  t.  641,  p.  450  ;  t.  736,  p.  475 ;  c.  1, 
do.;  Primary,  Secondary,  and  Tertiary  In- 
herence, t.  767,  769,  p.  488  ;  the  Typical 
Egg,  Naturoid,  Scientoid,  Artoid  Form, 
Diagrams  Nos.  47,  48,  t.  775,  776,  p.  492 ; 
Point,  Line,  Angle,  t.  816,  p.  510 ;  t.  903, 
p.  541 ;    Globe,  Cube,  Egg,  t.  915,  p.  548 ; 


t.  953,  p.  564;    Initial,  Middle,  and  Final, 
1. 1051,  p.  611. 

Teigrams,  of  Chinese,  c.  2,  t.  90,  p.  54. 

Trilogy  ;  see  Trigrade  Scale. 

Tbinism,  Unism,  Duism,  first  mention  of,  t. 
126,  p.  71 ;  see  Trinisma ;  the  Third  Law 
of  Universal  Being,  stated  and  defined, 
t.  203,  p.  145 ;  c.  1,  do. ;  is  Eeal  Being  or 
Concrete  Existence,  not  so  absolutely  a 
Principle  as  Unism  and  Duism,  Ground  of 
Analysis,  Apex  of  Synthesis,  do. ;  the  in- 
diiferent,  or  collective  name  for  Treism  and 
Tri-Unism,  t.  206,  p.  148  ;  (Treism)  =  Ulti- 
mate Integration,  t.  210,  p.  150 ;  =  Mikton 
of  Pythagoras,  a.  30,  t.  204,  p.  160  ;  =  The 
Becoming  of  Heraclitus,  a.  31,  do.  ;  Table 
1,  c.  1,  t.  226,  p,  163 ;  Form- Analogue  of, 
Triangle,  t.  534,  p.  384 ;  Diagram  No.  14, 
do. ;  Analogue  of  Art,  tl.e  Modulating^  or 
Integrating  Principle,  t.  543,  p.  388 ;  Table 
37,  do.,  p.  389;  Analogue  of  Surface,  Figure, 
Art,  The  Beautiful,  Tables  37,  38,  t.  543, 
545,  pp.  388,  389 ;  Bi-furt;ation  of,  t.  641, 
p.  450  ;  returns  to  Spirit  of  One,  t.  899,  p. 
540 ;  is  a  One  of  a  Higher  Order ;  begins 
a  new  Odd  Series,  t.  900,  do. 

Tbinisma,  the  more  accurate  name  for  Trin- 
ism,  c.  1,  t.  203,  p.  145. 

Tbinismal,  =  Mature,  perfected,  self-regu- 
lated and  sustaining,  (appUed  to  literature), 
c.  6,  t  3,  p.  3. 

Tbinismus,  of  Society,  what,  t.  761,  p. 
485. 

Tbinitaeianism,  mentioned  and  classified,  t. 
353,  p.  249  ;  c.  1-3,  do. 

Tbinitt  m  Unity  ;  see  Trinity. 

Teisection,  of  Primitive  Cube,  1. 1027-1030, 
pp.  689-600 ;  Diagram  No.  77,  p.  600 ;  t. 
1031-1034,  pp.  601-603 ;  Diagram  No.  78, 
t.  1032,  p.  602. 

"  Tritogenea," — Field,  characterized,  c.  1, 
t.  1105,  p.  629. 

Tbito-Societismus,  defined,  c.  42,  1. 136,  p. 
88 ;  Notation  of,  t.  302,  p.  218 ;  character- 
ized, do. 

Tei-Unism,  the  Congerieated  Unity  of  Unism, 
Duism,  and  Teinism,  t.  206,  p.  148. 

Tri-Unity,  of  Theology,  t.  196,  p.  135. 

Teivial  Objects,  Analogues  of,  Unapplied 
Niambera,  t.  695,  p.  464. 

True,  The,  relations  of  to  Numbers  Three 
(3)  and  Four  (4),  c.  10,  11,  12,  t,  603,  pp. 
862,  363 ;  Swedenborg  on,  do. ;  to  Time 
and  Space,  c.  14,  do.,  p.  363 ;  c.  14-39,  do., 
pp.  863-376 ;    represented  by  Science,  t. 


754 


DIGESTED   Ij^DEX   OF  THE 


545,  p.  389  ;  Table  38,  do. ;  see  Good,  and 
Beautiful. 

Tkue  Obdeb,  of  Distribution  of  all  Things, 
=  0,  1,  2,  3,  etc.,  t.  489,  p.  349 ;  Wronski's 
formula,  c.  1,  do. 

Trunk,  symbolizes  Convergent  Individuality, 
Corporation,  Incorporation,  Mass,  Interests 
of  Society,  Diagram  No.  2,  (Typical  Ta- 
bleau), t.  41,  p.  24;  and  Limbs,  type  of  ex- 
ternal Action,  a.  2,  t.  42,  p.  25 ;  a.  3,  do. ; 
t.  47,  p.  30 ;  base,  or  supporting  fabric  of 
the  body,  t.  95,  p.  58 ;  is  to  Head  what 
Earth  is  to  Man,  do.,  t.  99,  p.  59  ;  in  Body, 
Analogue  of  Woman,  t.  448,  p.  316 ;  and 
Limbs,  =  "World,  t.  451,  p.  318  ;  represents 
Earth  and  Woman,  t.  453,  p.  321 ;  Centre 
of  Vegetism,  do.,  p.  322 ;  the  Symbol  of 
Nature,  as  Head  of  Science,  c.  4,  t.  503,  p. 
858 ;  how  constituted,  t.  636,  p.  446 ;  = 
Ordiuismus,  t.  671,  p.  459  ;  Vegetable,  t. 
888,  p.  535  ;  see  Head,  t.  892,  p.  536 ;  re- 
presents Physiology,  t.  975,  p.  672  ;  and 
Nature^  do.;  Analogy  of,  with  Series  of 
Numbers,  t.  1075,  p.  620. 

Teuth  ;  836  Truths ;  a  more  perfect  revela- 
tion of,  prophesied  in  the  Scriptures,  t.  20, 
p.  14 ;  Universal,  for  All,  and  Truth  Par- 
ticular, for  some,  a.  16,  t.  204,  p.  152 ;  a. 
83,  do.,  p.  161 ;  Self-evident,  Universal, 
Necessary,  the  Measurer,  a.  55,  t.  2;4,  p. 
173 ;  Every  High  Practical,  rests  on  and 
reconciles  two  Falsehoods — Half- Truths,  a. 
81,  t.  267,  p.  219;  is  one  seen  or  not?  c. 
2,  t.  414,  p.  290  ;  Inherent  Complexity  of, 
c.  9,  t.  430,  p.  303  ;  Simplicity  of,  denied, 
do. ;  Absolute,  of  Ferrier,  U  aiversal  Fac- 
ulty, t.  476,  p.  340 ;  thrmigh—tli ;  Equity, 
Righteousness,  etc.,  t.  521,  p.  379 ;  kinds  of, 
do. ;  extremest  compound,  may  both  em- 
brace Theism  and  Atheism,  1. 1046,  p.  610; 
love  of,  does  not  always  bring'  peace,  t. 
1048,  p.  611;  t.  1111,  p.  632;  infinite 
Largeness  of,  has  defeated  efforts  to 
grasp  it,  1. 1114,  p.  633  ;  not  simple,  as  has 
been  believed,  do. ;  has  required  all  Dogma 
to  declare  it  even,  do.,  p.  634 ;  as  diverse 
in  Moral  as  in  Material  World,  1. 1116,  do. ; 
ALL,  Intellectual  in  Preponderance,  1. 1117, 
p.  635  ;  Larger  Complex,  t.  1120,  p.  637 ; 
1. 1122,  p.  638 ;  Uniyeesal  ;  see  Universal 
Truth. 

Truths,  nature  of,— Swedenborg,  c.  2-4,  t. 
105,  p.  62. 

Tucker,  a  Constructive  Idealist, — Masson,  a. 
6,  t.  366,  p.  264. 


TuLK,  c.  2,  t.  139,  p  101 ;  classed,  a.  53,  t. 
204,  p.  173 ;  expands  and  defines  Sweden- 
borg, t.  361,  p.  259  ;  a  Pure  Idealist,  a.  6,  t- 
366,  p.  265 ;  and  Swedenborg  on  The  Good* 
and  The  True  ;  on  Time  and  Space ;  on  the 
Nos.  3  and  4,  c.  10-39,  t.  503,  pp.  362-376; 
his  statement  of  Swedenborg  on  Love  and 
Thought;  Good  and  Truth;  Time  and 
Space,  c.  14-19,  do.,  pp.  364,  SO 5  :  com- 
mented on,  c.  20-39,  do.,  pp.  864-376  ;  (c. 
2-4,  do.) ;  t.  807,  p.  506. 

Twelve,  (12),  denotes  High  Artistic  Perfeo- 
tion— The  Beautiful,  c.  10,  t.  503,  p.  362 ; 
c.  11,  do. ;  Pivotal  Sacred  Number,  t.  708, 
p.  468 ;  notes  in  Music,  t.  806,  p.  504 ;  t. 
948,  p.  562;  t.  950,  951,  p.  563;  in  Verte- 
bras, t.  956,  p.  565 ;  Euliug  Sacred  Num- 
ber ;  Measure  of  the  Apocalyptic  Temple, 
1. 1028,  p.  598  ;  Composition  of,  from  3  +  4, 
do. ;  factor  of  144,  do.,  p.  599. 

Twenty-Four,  Vertebrae,  12  + 12,  t.  956,  p.  565. 

Two,  Procedure  from  One  to.  Progressive,  t. 
129,  p.  73  ;  contained  in  the  Absolute  One, 
1. 130,  do. ;  the  number,  basis  of  Mathema- 
tics, c.  8,  t.  143,  p.  103  ;  incipient  form  of 
Division,  do. ;  Thought-Lines,  Essence  of 
Form,  do. ;  is  to  l^orm  what  One  is  to  Sub- 
stance, do. ;  Number,  Head  of  Even  Num- 
ber-Series, t.  202,  p.  141  ;  representative  of 
aU  Plurality  and  Variety,  do. ;  and  Line, 
Thought-line,  Eelation,  Comparison,  Ana- 
logy of,  a.  37,  t.  204,  p.  165  ;  +  One,  (2+1), 
Logicismal,  Masculoid  Mentation,  a.  42,  t. 
204,  p.  168 ;  Two  takes  the  lead  of  One 
here,  do. ;  2 ;  as  Clef  of  Duism,  t.  245,  p. 
187 ;  of  The  Abstract,  t.  247,  p.  188 ;  re- 
lated to  Halfismand  Partism,  t.  264,  p.  194; 
Senses  of  words,  a.  30,  t.  267,  p.  218 ;  = 
Two,  how,  a.  31,  do. ;  the  Number,  com- 
position and  character  of;  relations  of  to 
Sciento-Philosophy,  t.  470-476  ;  pp.  338- 
341 ;  Sciento- Philosophic  basis  number,  t. 
478,  p.  342  ;  to  omit  the  classification  of,  as 
prior  to  Three,  etc. ;  is  to  be  without  Com- 
pass or  Chart,  in  Philosophy  and  Science, 
do.;  Thought-Line,  or  Trait  d'Uivion^  in, 
=  Limit,  t.  503,  p.  366 ;  (2),  related  to  the 
Straight-Line,  c.  10,  t.  503,  p.  36*2 ;  Spirit 
of,  is  Uhismal,  a  Single  Straight  Line,  t. 
532,  p.  383;  Uuits,  Form-Analogue  of 
Two  Points,  etc.,  t.  530,  do. ;  Necessary 
Thought- Line  between,  t.  531,  do. ;  t.  555, 
p.  395 ;  Head  of  All  Plurality,  t.  701,  p. 
465  ;  in  a  Special  sense  of  Dual  Number, 
t.  702,  do. ;  Analogues  of  all  Objects /jatVeJ, 


BASIC  OUTLII^E  OF  UNIVEESOLOGY. 


755 


t.  703,  do. ;  Number,  =  Two,  t.  876,  p.  530 ; 
Thought-Line  in,  t.  877,  do. ;  has  Quality 
of  Straightness,  do. ;  =  Straigiit  Line,  t. 
1034,  p.  603. 

TwoNESs,  derived  from  One-ness  by  division, 
conducts  from  Substance  to  Form,  from 
Quality  to  Quantity,  t.  Ill,  p.  66;  see 
Duality. 

Two-FoiNTs,  =  Duad,  t.  876,  p.  530 ;  =  Dis- 
tance, t.  934,  p.  558 ;  see  Distance. 

Two-SiDEDNES3 ;  scc  Bi-lutcral  Symmetry. 

Type,  Air  is,  of  Spiritual  Existence  or  Spirit, 
t.  94,  p.  57 ;  (s).  One,  Two,  Three,  of  what, 
t.  202,  p.  142  ;  or  Norm,  of  tlie  Constitution 
of  all  things,  Univariety,  t.  760,  p.  485 ; 
every  Material  Object  is  so,  of  Some  Mental 
Conception,  t.  794,  p.  498 ;  t.  795,  796,  p. 
499  ;  whence  Science  of  the  Universe  pos- 
sible, t.  797,  do. ;  see  Type-Fonn,  Typical 
Eeproduetion,  Keflect,  Symbol,  Analogue, 
Counterpart,  Echo,  Repetitive  Eeflexion; 
of  Organized  Being  the  same  in  all  Spheres, 
t.  834,  p.  517 ;  or  Model,  the  Important 
Consideration,  t.  836,  do. ;  of  the  Constitu- 
tion of  All  Things,  t.  855-859,  pp.  522-524 ; 
Diagram  No.  58,  p.  524 ;  of  First  Division 
of  Human  Body,  1. 1037,  p.  604 ;  Universal, 
of  Harmony,  t.  1111,  p.  632 ;  Normal,  do., 
t.  1113,  p.  633. 

Type-Fobm,  of  the  Human  Hand,  referred  to, 
c.  6,  t.  503,  p.  359,  process  of  abridgment 
of  Diagram  of.  No.  80,  1. 1039,  p.  606  ;  t. 
1040-1042,  p.  607  ;  see  Typical  Plan,  Out- 
lay. 

Type- Forms,  theory  that  they  assume  matter 
and  create,  a.  4,  c.  32,  t.  136,  p.  84 ;  Ideo- 
real  Existences,  Thoughts  of  God,  etc.,  a. 
5,  do.,  p.  85  ;  of  Human  Body  (and  of  all 
its  Analogues,  that  is  to  say,  of  all  things 
in  the  Universe) ;  Schemative  Lines  in 
Pure  Space  ;  Ideal  Outlay ;  Typical  Plans ; 
Patterns  ;  Norms  ;  a  priori  Ideas ;  the 
"  Ideas "  of  Plato  ;  Pure  Conceptional 
Ideas,  t.  455,  p.  325  ;  Self- Existent  Creative 
Forces,— Plato,  c.  34,  t.  503,  p.  373  ;  Gen- 
etalia,  t.  738,  p.  477  ;  of  Position,  Distance, 
etc.,  t.  919,  p.  550;  Skeleton,  Vertebral 
Column,  t.  957,  p.  566 ;    t.  958,  do. ;   Dia- 


gram No.  72,  do. ;  of  Male  and  Female,  t. 
990,  p.  577  ;  Round,  Straight,  Oval,  t.  996, 
p.  580  ;  Patterns,  from  which  creation  pro- 
ceeds, t.  1050,  p.  611 ;  of  three  kinds.  In- 
itial, Medial,  and  Final,  1. 1051,  do. ;  not 
the  "Types"  of  the  Naturalist,  c.  1,  t. 
1053,  p.  613  ;  re-defined,  do. ;  Fruitful  Re- 
sults of  in  Science,  1. 1054,  do. ;  Nuptial, 
origin  of,  t.  1082,  p.  623. 

Typical  Fobm(8),  of  Minerals,  Animals  and 
Vegetables,  t.  628-630,  pp.  441,  442  ;  Ob- 
jection answered,  t.  631,  pp.  442,  443  ;  t. 
930,  p.  556  ;  t.  958,  p.  566 ;  t.  975,  p.  572. 

Typical  Measubements,  t.  1027-1029,  pp. 
598,  599  ;  t.  1031-1095,  pp.  601-626. 

Typical  Numbers  ;  see  Pivotal  Numbers. 

Typical  Plak(8),  Schemative  Lines ;  Ideal 
Outlay  ;  Type- Forms,  t.  455,  p.  325 ;  Crea- 
tion, overlaid,  how,  t.  494,  p.  354 ;  Primi- 
tive of  Human  Figure,  Analogue  of  Planet 
and  Trail,  t.  670,  p.  459  ;  Diagram  No.  45, 
do. ;  t.  671,  do. ;  of  Genetalia,  t.  738,  p. 
477  ;  of  Universal  Construction,  t.  784,  p. 
494 ;  of  Vertebral  Column,  t.  895,  p.  537 ; 
Diagram  No.  62,  p.  538  ;  t.  958,  p.  566  ;  of 
Human  Hand,  1. 1039,  p.  606 ;  1. 1045,  p. 
609 ;  defined,  whether  self-existent  or  de- 
rived, t.  1046,  do. ;  t.  1055,  p.  614 ;  of 
Structure,  t.  1013-1082,  pp.  591-623 ;  see 
Type-Forms. 

Typical  Eepeoduotioit  of  the  Subjective 
IN  THE  Objective  World,  t.  793,  p.  498 ; 
t.  795,  p.  499 ;  restated,  in  connection  with 
Anatomy,  t.  968,  p.  570 ;  t.  969,  do. 

Typical  Table  of  the  Universe,  t.  40, 
p.  23. 

Typical  Tableau  of  the  Universe,  Dia- 
gram No.  2,  t.  41,  p.  24;  exhibits  Head  as 
Analogue  of  Intelligence,  Left  Side  or  Heart 
as  so  of  Affection,  and  Right  Hand  as  so  of 
Action, — Comte  ;  Trunk  as  Analogue  of 
Convergent  Individuality,  Limbs  as  so  of 
Divergent  Individuality,  and  Totality  of 
Body,  as  so  of  Integral  and  Harmonic  In- 
dividuality and  Order,  t.  42,  p.  26 ;  t.  47, 
p.  30 ;  t.  97,  p.  59. 

Typographical  Dress,  of  this  Work,  Intro- 
duction, p.  xviii. 


Uk-Kino,  c.  2,  t.  90,  p.  54. 
Ulterior  Applications,  of  Universology,  In- 
troduction,  pp.  XX,   xxvii,   xxviii,   xxxvii, 


xxxviii ;  1. 1113,  p.  633  ;    1. 1123,  pp.  638, 
639  ;  of  Integralism,  do. 


756 


DIGESTED  INDEX  OF  THE 


Ulteeiob  Exteriobity,  Objectivity,  t.  810, 
p.  224. 

Ulteeiob  Obder,  The,  of  Society,  Notation 
of,  t.  302,  p.  218  ;  characterized,  do. 

Ulteeiob  Keaotion,  of  Ego  on  Mind,  of 
Lord  on  Word,  t.  423,  p.  296  ;  t.  425,  p. 
297 ;  on  Exterior  World  and  Society,  t. 
426,  do. ;  t.  427,  p.  298  ;  t.  433,  p.  306. 

Ultimate  Analysis,  t.  765,  p.  487. 

Ultimate  Postulate,  of  Universology ;  All 
Doclriues  True,  t.  414,  p.  289 ;  statement 
guarded,  c.  1,  2,  do.,  p.  290. 

Ultimate  Solution,  of  Organic  and  Educa- 
tional Differences,  1. 1113,  p.  633. 

Ultimates,  Logical,  =  Natural  Origins,  a. 
17,  c.  32, 1. 136,  p.  91 ;  Natural,  a.  18,  do. ; 
a.  20,  do. 

Ultimation,  and  Power,  Objective,  t.  434,  p. 
307. 

Umbilical  Coed,  of  Social  Foetus,  severed, 
t.  434,  p.  306. 

Unapplied  Numbers,  predominate,  t.  695,  p. 
464. 

Unconditioned,  The,  Clefs  of;  The  Infinite 
and  The  Absolute,  t.  239,  p.  185 ;  defined, 
do. ;  Hamilton,  a.  25,  t.  267,  p.  214 ;  Do- 
main of  Speculative  Philosophy,  t.  337,  p. 
240. 

Undebstandino — Swedenborg,  c.  37,  t.  136, 
p.  85 ;  echoes  Form,  t.  808,  p.  507. 

Uni-dimlnsionality,  of  Musical  Cord,  epit- 
omized from  Tri-dimensionality  of  the  Tri- 
sected Cube,  t.  1032,  p.  602 ;  Total  Purpose 
of  Mathematics,  do. 

Uni-Directionality,  Seriated,  Lengthwise, 
t.  657,  p.  456  ;  see  Omni-Directionality. 

Unification,  of  Science  and  of  Creed,  c.  1,  t. 
353,  p.  249  ;  of  Weights  and  Measures,  t. 
432,  p.  305 ;  of  Human  Knowledge,  do. ;  of 
the  Speech  of  all  Nations,  t.  484,  p.  346 ; 
Tbue  ob  Composite,  of  the  Sentiments 
AND  Conduct  of  Mankind,  t.  1057,  p.  616. 

Unifying  Scheme,  of  Ideas,  none  claimed 
since  Hegel  till  now,  t.  191,  p.  133  ;  Hickok 
disclaims  the  pretension,  1. 192,  p.  134 ;  is 
Science, — Hickok,  a.  4,  t.  198,  p.  137. 

Unism,  The  First  Law  of  Universal  Being, 
stated  and  defined,  t  203,  (1),  p.  143 ;  = 
Integration,  t.  208,  p.  149;  the  Scientific,  is 
Duism,  t.  477,  p.  342 ;  Analogue  of  Nature ; 
the  Fundamental  Principle,  t.  541,  p.  387  ; 
Analogue  of  Point,  Position,  The  Good, 
Tables  37,  38,  t.  543,  545,  pp.  388,  389 ;  = 
Point,  t.  878,  p.  531. 

Unism  and  Duism,  Ultimates  of  Logical  An- 


alysis, a.  21,  c.  32,  1. 136,  p.  92 ;  Abstract 
and  Analytical  Principles,  more  radically 
BO  than  Trinism,  c.  1,  t.  203,  p.  145 ;  t.  203, 
p.  146 ;  =  Apeiroriy  The  Unlimited,  and 
Peras,  The  Limit,  a.  20,  t.  204,  p.  153 ; 
=  One  and  Many,  a.  31,  do.,  p.  160 ;  Peimb 
Elements  of  Being,  t.  225,  do.;  see  Inexpug- 
nability,  and  Polar  Antagonism  of  Prime 
Elements  ;  marriage  of,  without  divorce,  t. 
226,  p.  162;  all  the  Philosophical  Anti- 
theses, instances  of,  no  other  terms  ade- 
quate, c.  2,  t.  226,  p.  164 ;  not  merely  Sin- 
gulism  and  Pluralism,  c.  4,  do.,  p.  165 ; 
in  Elementismus  of  Number,  c.  1,  t.  228,  p. 
177  ;  incapable  of  an  Absolute  Abstraction, 
a.  4,  t.  267,  p.  199  ;  Universality  of,  a.  15, 
do.,  p.  207  ;  Inexpugnability  of,  t.  524,  p. 
380 ;  illustrated  by  the  Wisdom-Man  and 
the  Love-Woman, — Swedenborg,  t.  525, 
do.;  Form- Analogues  of,  Point  and- Line, 
t.  532,  p.  383;  Diagram  No.  12,  do.; 
Tables  37,  38,  t.  543,  545,  pp.  388,  389  ;  or 
Something  and  Nothing,  Dual ;  their  Tri- 
grade  Distribution,  etc.,  =  Orderly  Evolu- 
tion of  Cardinal  Numeration,  the  Canon  of 
Cbitioism  on  all  Distribution,  t.  642,  p. 
450  ;  t.  643,  p.  451 ;  t.  644,  do. ;  Eelatoid, 
t.  739-741,  p.  477  ;  Table  43,  t.  741,  p.  478  ; 
a  Fructifying  Series,  t.  743,  do. ;  t.  744, 
do. ;  Subtranscendental  sense  of,  t.  745,  p. 
479  ;  always  Masculoid,  Scientoid,  t.  746, 
do. ;  how  differ  from  Ordinism  and  Car- 
dinism,  t.  749,  p.  480 ;  t.  751,  p.  481 ; 
Primordial  Principles,  Point  or  Head,  and 
Line  or  Trunk,  Point  and  Line  Anthropoi- 
dule,  c.  1,  t.  895,  p.  538 ;  apply  to  Indeter- 
minismus,  t.  897,  p.  539. 
Unism,  Duism,  Tbinism,  Introduction,  p.  xv  ; 
first  mention  of,  t.  126,  p.  71 ;  of  the  pro- 
cess of  Eating ;  Unitiou,  Separation,  Com- 
pound, a.  19,  20,  c.  32,  t.  136,  p.  91 ;  ike 
Three  Primordial  or  Basic  Principles  of 
Thouglit,  Existence,  and  Movement  in  the 
Total  Universe  of  Being,  stated  and  defined, " 
t.  203,  pp.  143-146  ;  Traceable  Regularity 
of  Structure  through  the  Universe,  t.  204, 
p.  146 ;  relation  of,  to  doctrine  of  Pytha- 
goras, a.  1,  do. ;  institute  a  new  Deductive 
Method,  t.  205,  p.  147  ;  their  Exactitude, 
Significance,  and  Value,  do.;  in  another 
sense,  One  Principle,  The  Unitaby  ob 
Seeial  Law  of  all  Science,  t.  206,  p.  147 ; 
more  simply  defined,  Spirit  of  One,  Spibit 
of  Two,  Spirit  of  Theee,  do. ;  have  Clef 
1 ;  2,  in  predominance  over  1 ;  0 ;   =  Syn- 


BASIC   OUTLINE  OF  UNIVEESOLOGY. 


757 


stasis,  Analysis  and  Synthesis,  Table  12,  t. 
211,  p.  151  ;  not  mere  methods  of  our  own 
thinking  ;  Universal  States  and  Processes ; 
the  "  Ways  of  God,"  t.  212,  p.  152 ;  de- 
monstrated as  Primordial  Principles,  t. 
224,  p.  160 ;  t.  225,  do. ;  t.  226,  p.  161 ; 
distributing  the  Systems  of  Greek  Phil- 
osophy, Table  1,  c.  1,  do.,  p.  163  ;  The  Art  of 
Printing,  illustration  by,  c.  6,  do.,  pp.  166- 
168;  predominantly  Sciento-Philosophic, 
but  Absolutely  Universal^  t.  245,  p.  187 ; 
do  not  require  their  Clefs,  t.  247,  1. 188 ;  in 
the  Constitution  of  Number  itself,  t.  252,  p. 
190;  inconceivable  wholly  apart,  distin- 
guishable not  separable,  do.,  p.  191 ;  of 
the  Absolute,  a.  5,  t.  267,  p.  200 ;  a.  26,  do., 
p.  215 ;  in  social  affairs,  t.  304,  p.  220 ;  the 
Universaloid  Sciento-Philosophic  Prin- 
ciples, (see  Teeth  "and  Nails),  t.  461,  p. 
833  ;  t.  462,  do. ;  Punctism,  Liniism,  etc., 
c.  5,  t.  503,  p.  358 ;  c.  7,  do.,  p.  359 ;  Table 
89,  t.  553,  p.  397 ;  relation  of,  to  Cardinism, 
Space,  Horizontalism,  (Cardinal  Points),  t. 
590,  p.  419  ;  t.  529,  do. ;  of  Force  or  Mechan- 
ical Action,  t.  622,  p.  438 ;  Complications 
of,  as  Heads  of  the  Numerismus,  t.  700,  p. 
465 ;  of  the  Something  and  Nothing,  or  of 
Positive  Number  and  Zero,  t.  713,  p.  469  ; 
of  Organized  Human  Society,  what,  t.  701, 
p.  485  ;  see  One,  Two,  Three  ;  Primitive 
meaning  of,  t.  899,  p.  540 ;  Origins  of  An- 
alytical Generalizations,  1. 1008,  p.  588  ; 
1. 1010,  p.  589  ;  as  seen  by  the  Frothing- 
hams,  t.  1103,  p.  628. 

Unism  and  Trinism,  vs.  Duism,  t.  899,  p.  540. 

Unismal,  =  Natural  and  Vulgar,  or  Common, 
c.  5,  t.  3,  p.  2  ;  Table  3,  t.  27,  p.  17. 

Unismus,  of  Society,  the  Pivot  or  Chief,  t. 
761,  p.  485 ;  Duismus,  and  Trinismus  of 
Form,  t.  926,  p.  654 ;  Punctismus,  Liniis- 
mus,  do.,  do. 

Unison,  in  Music,  t.  948,  p.  562. 

Unit,  Point,  Atom,— Pythagoras,  Whewell, 
Introduction,  p.  xxv;  Absolute,  =  The  Ab- 
solute =  God,  1. 127,  p.  72  ;  the  Absolute 
contains  Numbers  One,  Two,  Three,  1. 130, 
p.  73;  and  Point,  etc..  Analogy  of;  see 
One,  see  Point ;  a.  37,  t.  204,  p.  165 ;  An- 
alogue of  Sensation^  Entity^  a.  38,  do.,  p. 
166  ;  =  Point  =  Thing,  t.251,  p.  190  ;  sub- 
stance-like, sensationoid,  do.;  Analogue 
of  Thin  Point,  t,  530,  p.  382;  converts  into 
Real  Object,  how,  t.  541,  p.  387 ;  Atom, 
Monad,  etc.,  t.  759,  p.  484 ;  the.  Numerical, 
Analogue  of  Point ;  Body,  Mind,  Soul,  t. 


838,  p.  518  ;  and  Point  ;  joint  Analogues 
of  Universe,  World,  Man,  Cell,  t.  839,  do. ; 
Single,  or  Thing,  or  Person  represented  by 
Single  Dot ;  Aggregations  ;  Incoherent^  Co- 
herent,  as  Individuals  in  Society,  monochre- 
matic,  t.  842,  p.  519  ;  the  Absolute  Positive 
One  =  All,  defined,  t.  876,  p.  528  ;  the.  Pi- 
votal and  Hinge-wise  One  between  Integers 
and  Fractions,  t.  873,  p.  529  ;  of  Line,  or 
Long  Measure,  final  purpose  of  Mathe- 
matics, t.  1032,  p.  602 ;  The,  the  Apex  of 
Cardinal  Integral  Numeration  ;  Analogue 
of  Cell,  1. 1070,  p.  619 ;  includes  a  Uni- 
verse of  Fractional  Numbers,  t.  1071,  do., 
Analogue  of  Spiritual  Interiors,  t.  1071,  p. 
620 ;  a  Hinge-point,  1. 1072,  do. ;  with- 
drawn, 1. 1073  do. ;  series  inverted,  1. 1074, 
do. ;  represents  a  Head,  1. 1075,  do. ;  de- 
veloped into  Human  Body,  1. 1076,  p.  621 ; 
t.  1078,  p.  622. 

UNITARL4.N  PROTEST,  t.  196,  p.  135. 

Unitarianism,  t.  129,  p.  73  ;  mentioned  and 
classified,  t.  353,  p.  249 ;  c.  1-3,  do. 

Unitakt  Function,  of  Law,  t.  490,  p.  419. 

Unitary  Home,  Architecture  for,  Spiritist, 
—Hewitt,  c.  1,  t.  453,  p.  322. 

UNrrARY  Law  ;  see  Law,  1. 137,  p.  98 ;  t.  206, 
p.  147. 

Units,  of  Number,  repeat  Atoms,  and  these 
Substance,  t.  398,  p.  280 ;  Two,  see  Two- 
Units  ;  of  Measurement,  how  named,  t. 
452,  p.  321 ;  Individual,  are  the  Substance 
of  Number,  t.  686,  p.  462 ;  in  Sum,  Indi- 
viduality of,  t.  759,  p.  484. 

Unity,  from  Variety,  Religious,  New  Cath- 
olic Church,  Introduction,  p.  viii ;  of  Law, 
inconceivable  that  it  should  not  exist,  c.  8, 
1. 15,  p.  13 ;  =  Absolute  Law  and  The 
Universal  Logic,  do. ;  Religious,  Final, 
to  be  secured  through  Universology,  In- 
tegralism,  and  Pantarchism,  t.  57,  p.  35  ; 
of  mankind,  will  be  constituted  through 
Science,  t.73,  p.  42  ;  from  Number  1,  Fun- 
damental Principle  of  All  Things,  1. 116, 
p.  68 ;  focal  point  where  Quality,  Quantity, 
Relation  and  Modality  unite  and  centre,  t. 
117,  p.  69 ;  allied  with  First,  and  Great 
First  Cause,  do. ;  Primitive  divides  into 
Positive  aqd  Negative  Sides,  t.  118,  do. ; 
contrasted  with  Zero  and  with  Plurality,  t. 
119,  do. ;  Procediire  from,  to  Variety,  de- 
veloping, 1. 129,  p.  73  ;  Self-retention  in, 
conservative,  do. ;  contrasted  with  Zero,  t. 

130,  do. ;    personal,   centralizing,   etc.,   t. 

131,  do. ;    Intellectual  fixed  Centre  of,  will 


758 


DIGESTED    INDEX    TO   THE 


lead  to  Unity  of  the  Race,  1. 185,  p.  130 ;  iu 
Variety,  and  Variety,  Infinite,  in  Unity,  = 
Univariety,  t.  202,  p.  142 ;  Type  of  Every 
Existence  and  Movement,  do. ;  and  Plu- 
BALiTY ;  The  Absolute,— Mill,  a.  17-20,  t. 
267,  pp.  207-209;  a.  25,  do.,  p.  214  ;  and 
iNDiviDUAxrrr,  Social,  Balanced  Vibba- 
TiON  of,  t.  202,  203,  p.  219  ;  of  Society,  and 
Pivots,  t.  304,  p.  220 ;  see  Complex  Unity ; 
Composite  Unity ;  of  Law,  between  the  two 
Worlds,  t.  361,  p.  259 ;  Ideal,  residing  in 
Equality  of  Different  Things,  t.  390,  p.  276; 
see  Equality,  Ideal  Unity,  Spiritiial  Unity ; 
with  God,  struggle  for,  to  end,  when,  c.  1, 
t.  437,  p.  310;  of  Law,  do.;  badge  of 
Nature,  yet  Pluraloid,  t.  764,  p.  486  ;  of 
Law,  coincides  with  and  characterizes  Sci- 
ence, do. ;  of  all  Intellectual  Conceptions, 
basis  of  Universal  Harmony,  t.  1111,  p. 
632;  basis  of,  t.  1112,  do.;  of  the  Kace, 
Planetary  Evolution  of,  t.  1114,  p.  634 ;  In- 
tegral and  Composite,  Ulterior,  of  Two 
Grand  Opposite  Doctrines  in  Eeligion, 
Philosophy  and  Practical  Life,  c.  2, 1. 1119, 
p.  637 ;  Central  Undeveloped,  of  Old  Cath- 
olicism, t.  1123,  p.  639. 

Unity- ASPECT,  of  Society,  =  Convergent  In- 
dividuality, c.  2,  t.  40,  p.  24. 

Unity  of  the  Sciences,  necessary  to  initiate 
the  True  Intellectual  Dispensation,  c.  35, 
1. 136,  p.  84 ;  achieved,  the  Birth  of  the 
True  Humanity,  a.  51,  t.  204,  p.  172 ;  ad- 
dresses the  Universal  Faculty  in  Man, 
do. 

Univariant,  c.  2, 1. 15,  and  Table  1,  p.  11. 

Univabiant  Individuality,  defined;  Nota- 
tion of,  t.  304,  p.  220. 

Univabiant  Keconciliation,  and  Interior 
Harmony,  t.  1113,  p.  633. 

Univabiety,  defined,  t.  202,  p.  142 ;  of 
Wholeness  and  Halfness,  =  Integration  or 
Synthesis,  t.  316,  p.  226 ;  t.  897,  p.  280  ;  of 
Sects  and  Creeds,  in  reconciliation,  c.  9,  t. 
430,  p.  303  ;  of  State  and  Members,  t.  760, 
p.  485 ;  of  All  Things,  do. ;  Fourier, 
Schiller,  Warren,  do. 

"  Univebsal  Alphabet,"  noticed,  a.  19,  t. 
152,  p.  124. 

Universal  Deduction,  c.  5,,  t.  1012,  p. 
592. 

Univebsal  Faculty,  in  Man,  distinguished 
from  Particular  Faculty,  a.  16,  t.  204,  p. 
152 ;  Truth  for  All,  not  merely  Truth  for 
Some,  do. ;  a.  33,  do.,  p.  161 ;  The,  in  Man, 
fiddressed  alone  by  Science,  a.  51,  t.  204,  p. 


172 ;  difference  between,  and  Particular,  a. 
55,  t.  204,  p.  173  ;  addressed  by  Law,  t. 
476,  p.  340  ;  to  be  addressed  in  Theology, 
1. 1104,  p.  629 ;  Intellectual  Truth  para- 
mount, t.  1117,  p.  635. 

Univebsal  Good,  over  all  Individual  Aspi- 
rations, t.  1117,  p.  635. 

Univebsal  Laws  ;  see  Necessary  Truths. 

Universal  Looic,  The,  =  Absolute  Law,  or 
The  Unitary  Law,  c.  8,  t.  15,  p.  13;  = 
Transcendental  Philosophy  or  Metaphysic, 
c.  3,  t.  40,  p.  25. 

"  Univebsal  Mathematical  Foemula," — 
Wronski,  c.  1,  t.  489,  p.  349. 

Univebsal  Pbinciples,  Comtean,  Kantean, 
and  Scleuto-Philosophic,  discriminated,  t. 
455,  p.  327  ;  of  other  Philosophers,  t.  458,  p. 
330  ;  three  kinds  of,  in  Sciento-Philosophy, 
t.  459,  p.  331 ;  Primitive  of,  Universaloid, 
Analogues  of  in  Body,  do.,  p.  332 ;  Sec- 
ondary, t.  460,  do. ;  Tertial,  t.  461,  do. ; 
Epitome  of,  in  every  least  thing,  do.,  p. 
333 ;  derived  and  named  from  Number, 
t.  494,  p.  353;  of  Being,  symbolized  in 
Human  Body — by  Number,  c.  2,  t.  503,  p. 
557  ;  c.  7-9,  do,,  pp.  359-361. 

*' Univebsal  Systems,"  ("Universologies"), 
Ordinoid,  defective,  c.  1,  t.  736,  p.  475 ; 
The  True,  Cardinoid  as  basis,  do.;  no 
Mathematical  Canon,  c.  3,  do. 

Univebsal  Tbuth,  and  Faculty  in  Man,— 
Koinologicism,  a.  33,  t.  204,  p.  161 ;  Table  1, 
c.  1,  t.  226,  p.  163 ;  a.  38,  t.  204,  p.  166  ; 
Test  of,  c.  1,  t.  494,  p.  353. 

Univebsal  Type,  of  Harmony,  1. 1111,  p. 
632. 

Univebsal  Unity,  The,  of  Fourier,  t.  361,  p. 
259. 

Universality,  new  kind  of,  from  Speciality, 
carried  to  the  minutest  Particularity,  t.  461, 
p.  333 ;  OF  Law,  Keynote  of  Science  and 
of  Transcendental  Philosophy,  t.  768,  p. 
488. 

Untvebsaloid  Sciekto- Philosophic  Uni- 
vebsal Pbinciples— Unism,  Duism,  Tbin- 
ISM, — Analogues  of,  in  the  Human  Body, 
t.  459,  p.  332. 

Untvebsals,  accord  with  Thought  as  con- 
trasted with  Sensation,  a.  40,  t.  204,  p. 
166;  of  Elaborated  Form,  in  Egg,  t.  785,  p. 
495;  or  Principles,  all  contained  in  any 
Least  Thing,  c.  3,  1. 1012,  p.  591 ;  of  two 
kinds,  0.  4,  do. 

Univebse,  The,  defined,*  1. 1,  p.  1 ;  Science 
of,  =  Universology,  t,  8,  p.  2  ;  see  Univer- 


BASIC   OUTLINE  OF   UNIVEESOLOGT. 


759 


sology ;  do.,  t.  7,  p.  5  ;  further  defined  as 
average  of  Individual  Conceptions,  t.  7,  8, 
p.  6;  Grammar  of,  c.  1,  t.  144,  p.  104; 
Threefold  distribution  of,  Matter  and 
Mind ;  Substance  and  Form ;  Station  and 
Motion,  Table  1,  t.  145,  p.  105 ;  Alphabet 
of,  noticed,  a.  19,  t.  152,  p.  124 ;  to  World, 
as  God  to  Man,  t.  448,  p.  316 ;  new  and 
rci^cenerate,  from  Coition  of  Science  and 
Eeligia-Philosophy,  c.  4,  t.  448,  p.  318  ; 
Etymology  of,  t.  541,  p.  387  ;  each  Man  is 
one,  t,  639,  p.  449 ;  Language,  a  type  of. 
Note,  t.  807,  p.  506;  a  Point,  expanded  in- 
finitely, t.  816,  p.  511 ;  see  Point;  Actual, 
between  the  Infinite  Magnitude  and  Miui- 
tude,  t.  819,  do. ;  t.  824,  p.  514 ;  at  rest  in 
Space,  Form  of,  t.  788-795,  pp.  496-499 ; 
Globose,  t.  783, 789,  p. 496  ;  Ovoid,  t. 790,  p. 
497  ;  t.  795,  p.  499  ;  Diagram  No.  52,  do. ; 
Conformity  of  Shape  of,  and  of  Planet,  t. 
792,  p.  498;  t.  826,  p.  514;  in  Space,  t. 
865,  p.  526  ;  what,  t.  884,  p.  533  ;  how  con- 
stituted, t.  891,  p.  536  ;  a  product  of  Man 
and  World,  t.  1068,  p.  618 ;  of  Facts  and 
Principles,  too  large  to  be  mastered  in  the 
infancy  of  the  race,  t.  1111,  p.  632  ;  The 
Created,  repeats  Woman,  c.  1,  1. 1119,  p. 
636. 

University,  The,  =  Scienta-Philosophy  or 
whole  Domain  of  Learning,  Scientific  and 
Philosophic,  c.  13,  t.  43,  p.  28 ;  The,  works 
in  preparation  in,  a.  19,  t.  152,  p.  124 ; 
Pantarchal,  Profs.  Ilarland  and  Clancy; 
Multiplication,  New  System  of,  c.  3-5,  t. 
863,  pp.  525,  526  ;  see  Pantarchal ;  Work- 
ing ;  see  AVorking  University. 

Universological,  verdict  on  the  philo- 
sophical question  of  Perception ;  inte- 
grates, enlarges;  Substance  and  Form  of 
Tliought,  in  Antithetical  Eeflexion, 
with  differing  Proportions,  a.  11,  c.  32,  t. 
136,  p.  89. 

Univeesologioal  Distribittion,  t.  303,  p. 
219. 

Universology,  Statement  of,  Introduction, 
p.  X ;  includes  a  New  Scientific  Method, 
do,,  p.  xi;  combines  the  study  of  Matter 
and  of  Mind  ;  illustration  from  Astronomy, 
do.,  p.  xii;  how  it  will  teach,  do.,  p.  xv; 
domain  of,  do.,  p.  xvi ;  what  it  will  ac- 
complish, do.,  p.  xix,  xxi,  xxii,  xxiii ;  char- 
acterized, do.,  pp.  xxvi,  xx\nii,  xxxi,  xxxih, 
xxxiv,  xxxvii ;  defined,  =  Science  of  the 
Universe,  t.  3,  p.  2 ;  the  name  justified  as 
to  Hybridity,  c.  1-9,  do. ;    two  Grand  De- 


partments of,  t.  4,  do. ;  and  "  Positivism," 
compared,  t.  40,  p.  22  ;  and  Table  7,  (Typ- 
ical Table),  do.,  p.  23 ;  Analogous  with 
whole  Human  Body,  and  with  Man  and 
the  World,  Typical  Tableau,  t.  41,  p.  24; 
requires  a  Nomenclature,  c.  1,  t.  43,  p.  26  ; 
the  greatest  of  Sciences,  t.  45,  p.  29 ;  bor- 
rows from  all  other  systems,  adds  its 
own  originality,  do. ;  affirms  the  Eeason  as 
the  governing  faculty,  c.  2,  t.  58,  p.  35 ; 
is  competent  to  disperse  all  mystery  but 
that  of  Being  itself,  t.  59,  p.  36  ;  applies  to 
Spiritual  Phenomena,  do. ;  is  the  Scientific 
Discovery  of  "Correspondences"  and 
"  Universal  Analogy,"  do. ;  accepts  and 
reconciles  Spiritualism  and  Materialism, 
t.  68,  p.  40 ;  reconciles  The  Absolute  and 
The  Eelative,  as  Aspects  of  Being,  t.  69,  p. 
41 ;  is  competent  to  all  Metaphysical  Solu- 
tions, t.  70,  do. ;  to  fix  the  limit  of  possible 
knowledge,  do. ;  will  reconcile  all  Schools, 
do.,  t.  71,  p.  42;  all  Sects,  t.  73,  io.  ;  ap- 
plication of,  to  Ultimate  Solutions,  t.  78,  p. 
44 ;  all  Systems  of  Government  and  Social 
Doctrines,  t.  79,  do. ;  will  convert  Eadicals 
to  Conservatism,  and  Conservatives  to 
Eadicalism,  do. ;  will  make  Morality  a  posi- 
tive science;  will  regulate  Industry,  etc., 
do. ;  analogous  with  human  body,  t.  80,  p. 
45;  prophesied  by  Pythagoras,  t.  91,  p.  55 ; 
drift  of  to  Sciento-Philosophy,  t.  109,  p.  65 ; 
alone  can  interpret  Swedeuborg,  1. 105,  p. 
62;  New  Science  of,  founded  in  the  dis- 
crimination 1  ;  2;  t.  124,  p.  71,  has  that 
for  its  Clef  or  Signature,  t.  125,  do. ;  Gen- 
eral Method  of,  and  of  Integration,  c.  32- 
IV,  t.  136,  p.  83  ;  =  Grand  Serial  Law  of 
Distribution  in  the  Universe,  t.  137,  p.  98  ; 
the  Grammar  of  the  Universe,  c.  41,  1. 144, 
p.  104  ;  will  overcome  prejudice  of  Scien- 
tific World  against  Analogy,  t.  165,  p.  120 ; 
common  bond  of  all  the  Sciences,  t.  183,  p. 
129;  an  Instrument  placed  in  the  hands  of 
all,  t.  190,  p.  133 ;  based  on  Tnism,  Duism, 
Teinism,  t.  198,  p.  136;  revival  of  the 
Pythagorean  Philosophy,  not  in  the  antag- 
onistic, but  in  the  reconciliative  sense,  a. 
29,  t.  204,  p.  160  ;  as  Measurer  of  all  Phil- 
osophies, 'do. ;  a  Single  Analytical  Gener- 
alization, do. ;  The  Universal  Eeconciliation 
of,  a.  30,  do.  ;  System  of  Morals  of,  a.  35, 
do.,  p.  163  ;  Universal  Logic,  Domain  of, 
a.  44,  t..  204,  p.  169;  =  "The  Spirit  of 
Truth,"  a.  48,  do.,  p.  171 ;  impersonal ;. 
Supercedure    of  Arbitrism  by  Logicism, 


760 


DIGESTED  IJSDEX  TO  THE 


do. ;  will  glorify  Christ,  magnify  his  mis- 
sion, and  expound  his  doctrine,  while,  yet, 
being  itself  the  Higher  Doctrine  prophesied 
of  by  hira,  do. ;  the  Masculoid  and  Senec- 
toid  Regime,  do. ;  does  not  claim  to  open 
all  knowledge  instantly,  a.  52,  do.,  p.  173 ; 
function  of,  to  furnish  a  method,  not  to 
decide,  c.  1,  t.  231,  p.  178  ;  and  Integration, 
how  based,  and  of  what  they  consist, 
t.  485,  p.  347  ;  Canon  or  Criticism  on, 
Number,  Form,  c.  1,  t.  494,  p.  354 ;  func- 
tionates mainly  between  One  and  Two,  t. 
743,  p.  478  ;  a  Fructifymg  Series,  do. ;  de- 
fined, t.  835,  p.  517 ;  re-defined,  in  distino- 
tionfrom  Morphology,  t.  930,  p.  556  ;  Doc- 
trine and  Meaning  of,  a.  5,  t.  998,  999,  p. 
583 ;  t.  1000,  do. ;  less  extended  than  In- 
tegralism,  a.  13,  t.  998,  999,  p.  587 ;  basis 
of  in  Analytical  Generalization,  1. 1009, 
p.  589  ;  t.  1012,  p.  590 ;  will  expound  Ra- 
tionale of  Kepler's  Laws,  t.  1034,  p.  603 ; 
will  reconcile  the  diverse  views  of  the 
Nature  and  Being  of  God,  t.  1111,  p.  632 ; 
Ulterior  Applications  of;  see  Ulterior  Ap- 
plications. 
Unlimited,  The,  and  The  Limiting  compose 
TJie  Limited,  a.  19,  t.  204,  p.  153 ;  =  Apei- 
ron  =  Unism,  a.  20,  do. ;  a.  21,  22,  do.,  p. 
154 ;  The  Infinite,  Table  1,  c.  1,  t.  226,  p. 
163;  t.  250,  p.  189. 


"  Unmade  Principles,"— Hickok,  t.  476,  p. 
340. 

"Unmeaning  Abstractions,"  The  Abso- 
lute and  The  Infinite ;  J.  S.  Mill  on  Sir 
Wm.  Hamilton,  a.  6-10,  t.  267,  pp.  200-202  ; 
commented  on,  a.  10-32,  do.,  pp.  202-220 ; 
see  Senseless  Abstractions. 

Unoids,  Duoids,  etc.,  c.  5,  7,  t.  43,  p.  27 ;  t. 
460,  p.  332  ;  t.  462,  p.  333. 

Up,  a  Single  Fixed  Point ;  Every  Point,  t. 
1121,  p.  637. 

Up  and  Down,  Is  there  any  such  diflference  ? 
a.  13,  14,  15,  c.  32,  1. 136,  p.  90;  none  in 
the  Absolute,  a.  55,  t.  204,  p.  174. 

Upper  Half  of  the  Body,  =  Ascendants, 
Ancestors,  Superiors,  t.  980,  p.  573. 

Uprightness,  of  Posture,  related  to  Morals, 
t.  453,  p.  322;  of  Conduct,  alHed  with 
Straightness,  Justness,  Justice,  etc.,  t.  621, 
p.  379  ;  of  Vegetable  Trunk,  t.  888,  p.  535. 

Uranology,  place  of,  in  Scale,  Tablel5,  (Fun- 
damental Exposition),  t.  278,  p.  204 ;  pre- 
ferred to  Cosmology,  t.  838,  p.  240 ;  echoes 
to  Anthropology,  Table  17,  t.  339,  p.  241 ; 
repeats  Pure  Idealism,  Table  29,  t.  394,  p. 
279  ;  a  branch  of  Classiology,  t.  634,  p.  445  ; 
Diagram  43,  do. ;  t.  635,  do. 

Utter  Consecration  ;  see  Consecration. 

Utter  Keversals,  of  Primitive  Faiths,  t. 
1121,  p.  638. 


Vacual  Form,  the  Morphic  Something,  (the 

Keal  Notiiing),  t.  802,  p.  500 ;    c.  1,  do.,  p. 

501. 
Vaoudm,  and  Plenum,  t.  801,  p.  500. 
Valley,  and  Mountain,  illustration,  c.  40,  t. 

503,  p.  376  ;  t.  527,  p.  382. 
Value,  Keal,  assigned  to  Unit  or  Point  makes 

Object,  t.  541,  p.  387. 
Vali;e=!,  Table  No.  42,  t.  683,  p.  461. 
Variations,  Calculus  of.  Clef  of,  t.  281,  p. 

206. 
"Variations  op  Form,"  and  "Changes  of 

State,"— Swedenborg,  c.  30,  33,  t.  503,  pp. 

370,  372 ;  c.  34,  do.,  p.  373. 
Variety-aspect,  of  the  social  Constitution, 

-  Divergent  Individuality,  Individuality, 

Personal    Independence,    c.  2,    t.  40,    p. 

24. 
Variety,    t.  129,    p.  73;     related  to   the 


Number  Two,  t.  202,  p.  141;  Infinite 
in  Unity,  and  Unity  in  Variety,  =  Uni- 
variety,  t  202,  p.  142 ;  Type  of  Every  Ex- 
istence and  Movement,  do. ;  Ground  of 
Reconciliation,  1. 1113,  p.  633  ;  see  Material, 
Spiritual. 

Varieties,  in  Classification,  t.  492,  p.  351. 

Vegetable,  and  Mineral,  union  of,  in  Ani- 
mal, t.  1068,  p.  618. 

Vegetable  Kingdom,  echoes  to  Natural  Real- 
ism, t.  359,  p.  257 ;  Table  23,  t.  35^),  p.  258 ; 
=  Scientismua  of  Nature,  t.  888,  p.  535 ; 
Analogue  of  Abstract  Form,  1. 1065,  p.  617. 

Vbgetalogy,  Botany,  Table  No.  15,  (Funda- 
mental Exposition),  t.  278,  p.  204 ;  repeats 
Natural  Realism,  Table  29,  t.  394,  p.  279  ; 
and  Animalogy,  Analogues  of,  in  Body,  t. 
453,  p.  322. 

Vegetism,  Linioid,  t.  607,  p.  429 ;  Perpendio- 


BASIC  OTJTLIISrE  OF  Ui^IYEESOLOGY. 


761 


tilar,  t.  629,  p.  442 ;  in  Human  Body,  t. 
.   633,  p.  444. 

Velocity,  t.  370,  p.  276  ;  of  Falling  Bodies, 
Eatio  of  Ineremeuts  of,  t.  1035,  p.  604. 

Verijacclar,  of  the  World,  Alwato,  Intro- 
duction, p.  xxvii. 

Vertebra,  Analogues  of  Periods  in  Time,  t. 
455,  p.  326  ;  8  groups  of  3  each,  do. ;  Ana- 
logue of  *'  Four  and  Twenty  Elders,"  do. ; 
group  of,  c.  7,  t.  503,  p.  361. 

Vertei^ral  Column,  Analogues  in,  of  Uni- 
versalold  Generalogy,  Comte's  "  First 
Philosophy ;"  the  "  Four  and  Twenty  El- 
ders," t.  455,  p.  325 ;  Analogue  of  Time, 
do.,  p.  326  ;  Ordinismus  of  Skeleton,  Steps 
or  Tracks,  t.  895,  p.  537 ;  Diagram  No. 
62,  do.,  p.  538 ;  Superior  and  Inferior, 
Diagram  71,  t.  954,  p.  564;  t.  956,  p.  565; 
Typical  Plan  of,  t.  957,  958,  p.  566 ;  Dia- 
gram 72,  do.,  t.  965,  p.  669 ;  t.  1045,  p.  609 ; 
t.  1055,  p.  614. 

Vertebrates,  Serial  and  Eevolving  Develop- 
ment of,  t.  884,  p.  533. 

Vertebrism,  level  or  prone ;  Man  the  Excep- 
tion, t.  631,  p.  443;  Vegetism  Perpendic- 
ular, do.  ;  t.  633,  p.  444. 

"  Vestiges  of  Civilization,"  t.  1098,  p.  627 ; 
approach  of,  to  Uuiversology ;  character- 
ized, t.  1105,  p.  629, 

"  Vestiges  of  Creation,"  c.  1,  1. 1053,  p. 
613;  t.  1110,  p.  631. 

Vibration,  Balanced ;  see  Balanced  Vibra- 
tion. 

Vibrations,  Motions,  etc.,  a  department  of 


Form,  t.  507,  p.  360 ;  of  Heat  and  Light, 
etc.,  do. 

Vicarious  Assurances,  of  Constructive  Ideal- 
ism,—Masson,  a.  4,  t.  366,  p.  264 ;  t.  404, 
p.  283. 

Virtue,  as  conceived  by  Socrates,  a.  37,  t. 
204,  p.  165. 

Vis,  Viscus,  Viscera,  noticed  etymologicaJly, 
c.  1,  t.  343,  p.  246. 

Viscerismus,  t.  310,  311,  p.  224. 

Vishnu,  the  Preserver,  c.  7,  t.  430,  p.  302. 

Visual  Presentations,  =  Adjective,  t.  551, 
p.  390. 

Vital  Eealism,  defined,  t.  359,  p.  258 ;  re- 
peats Animalogy,  Table  23,  do. ;  Table  29, 
t.  394,  p.  279. 

Vivid  Instant  ;  see  Instanciality ;  Point  of 
Unition  between  Space  and  Time,  t.  665,  p. 
458. 

Vocabularies  ;  see  Dictionaries. 

VOCABULAKY,  p.  xliii. 

VocALiTY,  Sounding  Breath,  =  Vowels,  t. 
483,  p.  345. 

Volume,  or  Solidity,  simplest  form  of,  (Eec- 
tilinear),  t.  538,  p.  386 ;  Tome,  etc.,  Dia- 
gnim  69,  t.  923,  p.  550. 

Voluptuousness,  of  Feeling,  related  to  the 
Trunk,  Ferainoid,  t.  807,  p.  506. 

Vowels,  and  Consonants,  Analysis  of,  re- 
ferred to,  t.  483-485,  pp.  344,  345,  347  ;  C 
1,  t.  484,  p.  346-,  absolutely  analyzed  = 
Zero  or  Silence,  t.  483,  p.  845. 

Vowel-Sounds,  Analogues  of  Points,  t.  549, 
p.  391 ;  vacillation  of,  t.  604,  p.  426. 


w. 


Waddle,  or  Walk,  Analogue  of  Dialectic,  t. 
375,  p.  267. 

Wadsworth,  bis  poem,  The  Cuckoo,  Intro- 
duction, p.  XXX, 

Walk,  or  Waddle,  Analogue  of  Dialectic,  t. 
875,  p.  268 ;  Way,  Practical  Dialectic,  t. 
481,  p.  344. 

Wallingford  ;  see  Oneida. 

War,  Great  American,  t.  432,  p.  304. 

Warren,  (Josiah),  author  of  "  Equitable 
Commerce,"  note,  c.  2,  t.  40,  p.  24 ;  repre- 
sentative man  of  Divergent  Individuality, 
"The  Sovereignty  of  the  Individual,"  t. 
48,  p.  30 ;  Scientoid,  Analytical,  Disinte- 
grating, Kadical,  t.  55,   p.  34;    pushes  In- 

56 


dividualismto  its  TJltimates,  t.  56,  p.  34; 
his  doctrine  of  Individuality,  Value,  and 
Defect  of,  t.  760,  p.  485. 

Water,  an  Element,  Analogue  of  the  Head, 
of  Intelligence,  of  Eeflexion,  etc.,  t.  94,  p. 
57 ;  measurer,  common  level,  etc. ;  type  of 
Mind,  do. ;  t.  95,  p.  58  ;  t.  97,  p.  59  ;  re- 
instated as  an  Element,  1. 102,  p.  61 ;  sur- 
face of,  t.  96,  p.  58. 

Water-level,  meaning  of,  t.  566,  p.  400 ;  t. 
679,  p.  460. 

Weaning,  of  Child,  Analogue  of  weaning 
of  the  Eace  from  its  Blind  Faiths,  or  Pro- 
visional Creeds  and  loved  Objects  of  Vene- 
ration, in  obedience  to  the  development  of 


762 


DIGESTED  INDEX  OF  THE 


the  Intellect,  or  the  Advent  of  the  Adult 

Age;    necessarily  painful,   c.  21,    t.   136, 

p.  80. 
"Wedge,  Analogue  of  Number  3,  c.  12,  t.  503, 

p.  363. 
"Wedge-Foem,  related  to  Movement  or  Me- 
chanics, t.  636,  p.  446. 
Weight,  Phrenological  Organ  of,   t.  935,  p. 

558  ;  represents  Solidity,  t.  936,  do. 
Weights,   and  Measures,   Unification  of,  t. 

432,  p.  305. 
West,  and  East,  t.  432,  p.  303 ;    Spirit  of, 

Eeconciliation  of,  Pantarchally,  c.  7,  t.  448, 

p.  321. 
West,  The,  to  reassume  rank  over  The  East, 

t.  436,  p.  309. 
Wheweix,  quoted  as  averting  to  the  leadmg 

thought  of  Universology,  Introduction,  p. 

xxiv. 
White  of  Ego,  Analogue  of  Space,  t.  553,  p. 

394 ;  Hindooism,  t.  991,  p.  578. 
Whole,  The  Grand,  of  Being,  a.  19,   t.  267, 

p.  209. 
Whole  Body,  Astronomical  Analogies  of,  t. 

453,  p.  321. 
Whole  Numbers  ;  see  Integers. 
Wholeness,  Spherical,  t.  260,  p.  193 ;    and 

Partness,  t.  262,  do. ;    more  primitive  than 

Something  and  Nothing,  t.   263,   p.  194; 

Unismal,  t.  264,  do. ;  and  Partness  Opposite 

Poles  or  Terms  of  an  Antithesis,  t.  266,  p. 

194;  Relative  and  Duismal,   do.;    Simple, 

=  Integrism,  t.  316,   p.  226 ;    Integration, 

t.  889,  p.  275 ;    t.  390,   p.  276 ;    Table  27, 

do. ;    c.  7,   t.  503,  pp.  359,  360  ;    of  Body, 

do. ;  Complex  of  do.,  do.  •,  of  Hand,  do.,  p. 

860  ;  Symbolized  by  Seven  (or  Twelve),  c. 

10,  12,  do.,  p.  362  ;  Sphericity  of  Ideas,  t. 

712,  713,  p.  469. 
Wholeness-aspect,   of    Being,  t.  306,  807, 

pp.  221,  222 ;    as  Holiness,    t.  309,  p.  223  ; 

t.  482,  p.  344. 
Width,  Dimension  of,  1. 1021,   p.  593 ;    see 

Breadth. 
Wilkinson,  J.  J.  G.,  notice  of,   1. 1108,  p. 

630. 
Will,— Swedenborg,  c.  37,  1. 186,  p.  85 ;  = 

Movement,  Table  10,  t.  144,   p.  104 ;    The 

Movement  of  the  Mind,  t.  163,  p.  118 ;  and 

Love,  blended  by  Swedenborg,   c.  21,   t. 

503,  p.  366 ;    Swedenborg,  t.  899,  p.  540 ; 

see  Conation. 
Will  of  God,   Primal  Force,  ultimates  as 

Matter,— Hickok,  t.  65,  p.  40. 
Wi:iDPiPE ;  see  Trachea. 


Wings,  of  Edifice,  =  Arms,  c.  2,  t.  453,  p. 
322  ;  of  Octaves  in  Music,  c.  39,  t.  503,  p. 
375. 

Wisdom,  "a  real  Substance," — Swedenborg, 
t.  61,  p.  38 ;  of  the  Ancients  in  respect  to 
four  Elements  vindicated,  t.  102,  p.  61 ; 
Swedenborg's  meaning  of,  t.  105,  do. ; 
Analogue  of  Light,  do. ;  is  Spiritual  Light, 
do. ;  and  Love,  =  Spiritual  Light  and 
Heat,  basis  of  Swedenborg's  Philosophy,  t. 
105,  p.  61 ;  c.  2-5,  do.,  p.  62 ;  c.  37,  t.  136, 
p.  85 ;  Table  1,  c.  1,  t.  226,  p.  163  ;  while 
it  governs  is  yet  the  servant  of  Love,  a.  48, 
t.  204,  p.  171 ;  of  the  Sage,  a.  11,  t.  998, 
999,  p.  587. 

Within,  The,  and  The  Without,  Eelations  of, 
c.  1,  t.  187,  p..  131. 

Without,  The,  and  The  Within,  Relations  of, 
c.  1, 1. 187,  p.  131. 

Woman,  one  noble  and  honored,  alluded  to, 
first  student  of  Universology,  Introduction, 
p.  vii ;  c.  1,  t.  484,  p.  346. 

Woman,  as  contrasted  -with  Man,  t.  82,  p. 
19 ;  with  Woman,  do. ;  why  heretofore 
oppressed  by  Man,  c.  25,  26,  t.  136,  p.  81  ; 
*'  voluntary,"  Man  a  Form  of  Wisdom, — 
Swedenborg,  c.  37,  t.  136,  p.  85;  her 
Equality  and  Rights,  c.  43,  do.,  p.  88  ;  (tlie 
Female),  primarily  impregnates  the  Male, 
a.  11,  c.  32,  t.  136,  p.  89  ;  t.  400,  p.  281 ; 
to  World,  Man  to  God,  t.  448,  p.  316 ;  Ana- 
logue of  the  Trunk  in  Body,  do. ;  superior 
to  Man  in  Intuition,  c.  4-10,  t.  453,  pp. 
325-331 ;  Analogue  of  Nature  and  the 
World,  c.  5,  t.  453,  p.  327 ;  intellectually 
receptive  and  conceptive,  organizing  and 
reproductive,  do. ;  psychologically  the  Sa- 
tellite of  Man,  do. ;  not  wholly  female,  c.  7, 
do.,  p.  328  ;  has  a  downy  pubescent  beard  ; 
excels  man  in  delicacy  of  Sensibility,  do. ; 
Paragon  of  Physical  Perfection ;  Counter- 
statement — John  Frankenstein,  c.  8,  t.  453, 
p.  329 ;  Moral  Supremacy  of  over  Man,  c. 
9,  t.  453,  p.  330 ;  a  Form  of  Love — Sweden- 
borg, c.  23,  t.  503,  p.  866 ;  of  Periodicity, 
do. ;  (Menstruation,  do.) ;  impi'egnates 
Man,  do.,  p.  367  ;  born  of  Man,  in  Logical 
Order,  t.  747,  p.  480  ;  t.  751,  p.  481 ;  see 
Man ;  may  be  the  Pivotal  Personage  of  So- 
ciety, c.  1,  t.  803,  p.  603  ;  and  Man,  Rela- 
tive'Figure  of,  (Egg-Form),  t.  987,  p.  576  ; 
Diagram  74,  t.  990,  p.  577  ;  repeats  Sub- 
stance, t.  1065,  p.  618  ;  repeats  World,  c.  1, 
1. 1119,  p.  636 ;  and  Nature,  do. ;  is  Basis 
or  Footstool,  do. ;    is  Trunk,  do. ;    restate- 


BASIC   OUTLINE  OF  UlS^IVEESOLOGY. 


763 


ment  of  Order,  do. ;  true  Status  of ;  see 
Social  Question,  and  Female. 

Woman's  Eights  ;  see  Sex ;  defenders  of, 
explanation  upon  Subordination  of  Woman, 
c.  43,  1. 136,  p.  88  ;  her  government  by  in- 
fluence, do. ;  her  adaptation,  do. 

Womb,  of  Time,  pregnancy  of,  Immortality, 
t.  87,  p.  51 ;  t.  416,  p.  291 ;  of  Space  and 
Time,  Fcetus  in,  what,  t.  705,  p.  466. 

"  Woun,"  the,  (The  Scriptures) — Sweden- 
borg,  Interior  Sense  of,  t.  582,  583,  pp.  412, 
413  ;  Semi-Idolatry  of,  by  Swedenborgians, 
do. 

WoKD-BuiLDiNG,  in  the  New  Language,  In- 
troduction, p.  xviii. 

''Work,"  of  Masonic  Order,  t.  905,  p.  542. 

Working  University,  what.  Introduction,  p. 
v;  Members  of,  do.,  p.  vii;  account  of, 
do.,  p.  XXV ;  combined  labors  of,  for  years 
required,  how,  t.  463,  p.  334. 

World,  as  contrasted  with  Man,  t.  2,  p.  2 ; 
t.  4,  p.  3  ;  Dia.  1,  t.  5,  p.  3 ;  Dia.  2,  t.  41,  p. 
24;  Science  of,  =  Cosmology;  see  Cosmos 
and  Cosmology  ;  as  contrasted  with  the 
Universe ;  Eelative  Order  of,  to  Man,  t.  6, 
p.  4 ;  The,  repeated  by  the  Trunk  of  the 
Body,  t.  95,  p.  58 ;  t.  99,  p.  59 ;  t.  100,  p. 
60 ;  0. 1,  do. ;  to  Universe  as  Man  to  God, 
t.  448,  p.  316 ;  =  Trunk  and  Limbs,  t.  451, 
p.  318;  the  Woman  the  Analogue  of,  c. 
5,  t.  453,  p.  327  ;  Special  Domain  to  illus- 
trate Form,  t.497,  p.  335  ;  Unit,  Atom,  etc., 
t.  759,  p.  484 ;  (Planetary),  Conformity  of 
Shape  of  and  of  Ideal  Universe,  t.  792, 
p.  498;  Type  of  Something,  t.  795,  p. 
499 ;  see  Cosmos,  Universe,  Point,  Unit ; 


Feminine,  Man  Masculine,  t.  803,  p.  502 ; 
and  Man,  Union  of  in  Universe,  t.  1068,  p, 
618 ;  man  standing  and  treading  upon 
Earth  or  World  ;  husband  or  husbandman, 
do. ;  see  Man  and  World ;  repeats  Woman, 
c.  1,  t.  1119,  p.  636. 

"  WoKLD  TO  Man,"  Natural  Order,  t.  6,  p.  4; 
Objective  Method,  t.  96,  p.  21 ;  a.  1,  do. 

World  or  Men,  Objective,  t.  874,  p.  530. 

"  World  of  Spirits,"  of  Swedenborg,  the 
Intermediate  World  in  the  Spirit-World, 
or  in  Mind,  t.  405,  p.  284 ;  difference  of 
from  Purgatory,  c.  1,  2,  do.  ;  Analogue  of 
Alimentary  Canal,  t.  408,  p.  286  ;  repre- 
sents in  a  sense  the  Whole,  t.  412,  p.  288  ; 
Vestibule  of  the  Spirit-World;  "The 
Colonnades,"  t.  418,  p.  292 ;  to  be  repro- 
jected  upon  this  World,  t.  424,  425,  pp.  296, 
297  ;  Closer  embrace  of,  with  this  World, 
t.  432,  p.  805  ;  was  the  Foetal  Brain,  t.  434, 
p.  306 ;  see  Purgatory. 

World-Cathedral,  in  World  of  Souls,  t. 
412,  p.  289. 

World-Temple,  3  Stories, — Carlyle,  Dante, 
t.  285,  286,  pp.  209,  210 ;  t.  287,  p.  211 ; 
first  rude  chalk  marks,  do. 

Worlds,  Two,  the  Inner  and  the  Outer; 
Poem  of  Wordsworth,  the  Cuckoo,  Intro- 
duction, p.  XXX. 

Worship,  a  branch  of  religious  Action,  de- 
fined, t.  22,  p.  15. 

Wronski,  (Hoene),  his  Philosophy  stated,  c. 
6,  7,  t.  448,  pp.  320,  321  ;  t.  468,  p.  337  ; 
his  "Universal  Mathematical  Formula,"  c. 
1,  t.  489,  p.  349. 


Xenophanes,  Eleatic,— "  The  One  is   God,"        Table  1,  c.  1,  t.  226,  p.  163. 
a.  28,  t.  204,   p.  159 ;    a.  31,  do.,  p.  160 ; 


Yard-Aems,  Lever,  t.  611,  p.  432. 

Yea,  the  Eternal,  a.  12,  t.  267,  p.  203. 

Y-King;  see  Uk-King. 

Yolk  ;  see  Egg ;  Segmentation  of,  c.  2,  4,  5, 
7,  13,  t.  136, 'pp.  76-78 ;  of  Egg,  t.  991,  p. 
578. 

YouMANs'  Statement  of  Spencer,  on  two  Or- 
ders of  Evolution,  a.  27,  29,  c.  32,  t.  136, 
pp.  93,  94;    his  Criticism  of  Metaphysics, 


the  "  old  file"  commented  on,  a.  35,  do.,  p. 

95  ;  answer  of  Universology,  do.,  p.  96. 
YoTTNG,  (Arthur),  "  The  Fractional  Family," 

exposition  of  Fourier's  trio  of  "Principles," 

1. 171-175,  pp.  123-127;  see  Fourier,  t.l97, 

198,  p.  136 ;    t.  210,   p.  150 ;    notice   of,  t. 

1108,  p.  630. 
Yung,  Chinese  for  Fixedness  =  Cardinality, 

c.  4-8,  t.  736,  p.  476. 


7G4 


DIGESTED  INDEX. 

z. 


Zeotth,  Analogue  ofTlieology,  t.4:53,  p.  823. 

Zeko(^8,)  glides  into  Matliematical  Calculation, 
t.  471,  p.  339;  Quasi-Equality  of,  with 
Unity,  do. ;  representing  Vacant  Space,  t. 
481,  p.  343 ;  in  Number,  Analogues  of  In- 
terstices of  Space  in  Matter,  t.  652,  p.  453  ; 
correspond  with  Spaces,  not  Space,  t.  653, 
p.  454 ;  importance  of  in  Numeration,  c.  1, 
2,  do. ;  One  Order  of  Numeration  founded 
on ;  another  founded  on  Unity,  do. ;  Spaces 
at  Sides  of  Body,  do. ;  below  in  Number 


(Abstract),  its  Analogue,  Space,  above, 
(or  around),  in  Nature,  Two  Orders,  Dia- 
gram 44,  t.  663,  p.  455  ;  t.  654,  do. ;  the 
Matrix  of  the  Significant  Units,  t.  658,  p. 
457 ;  and  Positive  Numbers,  Parts  of  a 
larger  Whole,  t.  712,  p.  468 ;  t.  713,  p. 
469  ;  =  Space,  t.  861,  p.  524;  t.  862,  do. ; 
and  Units  =  Nothing  and  Something,  t. 
867,  p.  528  ;  necessity  and  function  of,  t. 
1047,  p.  610. 
Zoology  ;  see  Animalogy. 


LIST    OF    SUBSCRIBERS 


TO 


THE  BASIC   OUTLI]V[E   OF  UXIYEESOLOGY. 


A. 

J.  C.  Ackerly,  East  Hampton,  L.  I. 
Geo.  D.  Andrews,  N.  Y. 
Hon.  Wm.  S.  Andrews,  N.  Y. 

"        "      "         "      (Large  paper  copy.) 
Dr.  W.  H.  Atkinson,  N.  Y. 
I.  J.  G.  Atwood,  M.D.,  N.  Y. 
Moritz    Augenstein,     Brooklyn,  N.  Y. 

(Large  paper  copy.) 

B. 

Messrs.  Baker  &  Godwin,  N.  Y. 

Miss    Anna     Ballard,    Teacher,    Vassar 

College,  PougLkeepsie,  N.  Y. 
Wm.  Barnes,  Waterloo,  N.  Y. 
Prof.  George  Batclielor,  N.  Y. 
Alexander  Melville  Bell,  London,  Eng. 
Mrs.  Anne  E.  E.  Blancliard,  N.  Y. 
Ferdinand  T.  L.  Boyle,  Artist,  Brooklyn, 

N.  Y. 
Prof.  Augustus  Frencli  Boyle,  Wasliing- 

ton,  D.  C. 
James  H.  Boyle,  N.  Y. 
Thomas  W.  Braidwood,  Philadelphia,  Pa. 
K.  G.  Brooks,  Dunkirk,  N.  Y.   (2  copies.) 

"        "         (4  large  paper  copies.) 
Frank  Burdge,  N.  Y. 
Mrs.  CelJa  Burleigh,  Brooklyn,  N.  Y. 

(Large  paper  copy.) 

C. 

Benjamin  Bond  Cabbell,  London,  Eng. 

J,  Caplins,  M.D.,  London,  Eng. 

H.  J.  Callo,  Jersey  City,  N.  J. 

Judge  A.  G.  W.  Carter,  Cincinnati,  Ohio. 

Henry  Clerk,  Col.  Royal  Artillery,  Royal 

Arsenal,  Woolwich,  Eng. 
W.  L.  Cochran,  N.  Y. 
L.  G.  Cole,  Riverside,  111. 
Edward  Cooper,'  N.  Y.  (Large  paper  copy.) 
Peter  Cooper,  N.  Y.  (Large  paper  copy.) 
Alfred  and  Annie  Denton  Cridge,  Vf ash- 

ington,  D.  C'. 

D. 
Andrew  Jackson  Davis,  Orange,  N.  J. 
Horace  H.   Day,  Bloomingdale,  Passaic 

Co.,  N.  J. 


Don  Fernando  De  Castro,  Rector  of  the 

University,  Madrid,  Spain. 
Thos.  W.  Deering,  M.D.,  Lawrence,  Kan. 
Mrs.  W.  DeForrest,  N.  Y. 
Emmett  Densmore,  N.  Y. 
James  Densmore,  Meadville,  Penn. 
Mrs.  Lida  Dickinson,  Waltham,  Mass. 
Richard  L.  Dugdale,  N.  Y. 
Thomas  J.  Durant,  Washington,  D.  C. 

E. 

John  S.  Ellis,  N.  Y. 

Prof.  Louis  Elsberg,  M.D.,  N.  Y.  (Large 

paper  copy.) 

P. 
J.  B.  Ferris,  Murphy s,  Cal. 
H.  Fettinger,  Altoona,  Pa. 
Hon.  David  Dudley  Field,  N.  Y.    (Large 

paper  copy.) 
Dr.  A.  C.  Fletcher,  N.  Y. 
S.  R.  Filley,  Morrisania,  N.  Y. 
Prof.  J.  N.  Fradenburgh,  Fredonia,  N.  Y. 
Dr.  Thomas  Fry,  Brooklyn,  N.  Y. 


J.  H.  Graham,  M.D.,  LL.D.,  Richmond, 
Province  of  Quebec. 

J.  Wilson  Green,  N.  Y. 

H.  Guerdon,  Dubuque,  Iowa. 

Henry  F.  J.  Guppy,  Port  of  Spain,  Trini- 
dad. W.  I. 


Rev.  Edward  E.  Hall,  Boston,  Mass. 

Prof.  M.  H.  Hare,  Rockville  Centre,  L.  I. 

Hon.  Thomas  Harland,  N.  Y. 

E.  Hastings,  Sing  Sing,  N.  Y. 

E.  W.  Hawxhurst,  Galesburg,  Mich. 

E.  B.  Hazzere,  Raymond,  N.  H. 

Gen.  H.  II.  Heath,   Acting  Gov.,  Santa 

Fe,  New  Mexico. 
J.  Hillier,  Sandwich,  Eng. 
Richard  J.  Hinton,  Washington,  D.  C. 
George  T.  Hope,  N.  Y. 
Charles  Hopkins,  N.  Y, 
Charles  W.  Horner,  Philadelphia,  Pa. 
Joseph  Howard,  N.  Y. 


LIST   OF  SUBSCEIBEES. 


George  Jackson,  Bingliamton,  N.  Y. 

K. 

T.  B.  Kinget,  M.D.,  Jersey  City,  N.  J. 


Hon.  Charles  C.  Lathrop,  Newark,  N.  J. 

(Large  paper  copy.) 
Samuel  Lees,  Mancliester,  Eng. 
H.  N.  F.  Lewis,  Chicago,  111. 
David  W.  Lewis,  N.  Y. 
Hon.  Geo.  B.  Lincoln,  Brooklyn,  N.  Y. 
Thales  Lindsley,  N.  Y. 
Samuel  Loag,  Philadelphia,  Pa. 
John  M.  Logan,  M.D.,  South  Haven,  Mich. 
Prof.  T.  S.  C.  Lowe,  N.  Y. 

M. 

George  Mackey,  N.  Y. 
Dr.  Stephen  A.  Main,  N.  Y. 
Charles  Mason,  Lawrence,  Kansas. 
Osborn  McDaniel,  N.  Y. 
Wm.  McDiarmid,  Cincinnati,  Ohio. 
T.  J.  McKee,  N.  Y. 
Judge  A.  R.  McNair,  N.  Y. 
E.  Miller,  N.  Y. 
Dr.  E.  P.  Miller,  N.  Y. 
J.  J.  Miller,  Lexington,  Ky. 
John  Moore,  London,  Eng. 
Rev.  Mr.  Munday,  Syracuse,  N.  Y. 
Prof.  James  E.  Munson,  N.  Y. 
"        "        "        "    (Large  paper  copy.) 

N. 
Mrs.  Sarah  J.  Newton,  Arlington,  Mass. 
Thomas  M.  Newbould,  N.  Y. 
Judge  Joseph  Nielsen,  Brooklyn,  N.  Y. 


Hon.  George  Opdyke,  N.  Y.  (Large  paper 

copy.) 
G.  Francis  Opdyke,  N.  Y.    (Large  paper 

copy.) 
W.  L.  Ormshy,  Jr.,  N.  Y. 

P. 

S.  S.  Packard,  N.  Y. 
Cortlandt  Palmer,  Sr.,  N.  Y. 
Benj.  E.  Parkhurst,  N.  Y. 
R.  Patterson,  Philadelphia,  Pa. 


J.  L.  Peck,  Vineland,  N.  J.  (2  copies.) 

C.  L.  Phillips,  Philadelphia,  Pa. 

Hon.  Chas.  Pomeroy,  Washington,  D.  C. 

Wm.  D.  Potter,  N.  Y. 

A.  W.  Pugh,  Cincinnati,  Ohio. 

Dr.  D.  H.  Pugh,  Findlay,  Ohio. 

K. 

Dr.  P.  B,  Randolph,  Boston,  Mass. 
Judge  John  E.  Reid,  Babylon,  L.  T. 
Daniel   G.  Rollins,  N.  Y.    (Large  paper 

copy.) 
Clint  Rodebush,  N.  Y. 
Jno.  A.  Ryder,  Florence  Heights,  N.  J. 

S. 

John  Q.  Sands,  N.  Y. 
A.  W.  Sharitz,  Washington,  D.  C. 
Messrs.  J.  W.  Schemerhorn  &  Co.,  N.  Y. 
John  M.  Scudder,  M.D.,  Cincinnati,  Ohio. 
Henry  King  Spark,  Greenbank,  Darling- 
ton, Eng. 
John  Swinton,  N.  Y. 
J.  P.  Snow,  N.  Y. 


H.  D.  Thomas,  Cincinnati,  Ohio. 

Mrs.  E.  Thompson,  N.  Y.  (2  copies.) 

Sinclair  Tousey,  N.Y.  (Large  paper  copy.) 

N.  W.  Towne,  N.  Y. 

Henry  C.  Townsend,  Philadelphia,  Pa. 

R.  T.  TraU,  M.D.,  N.  Y. 


Prof.  Thos.  C.  Upham,  N.  T. 
E.  F.  Underhill,  Brocton,  N.  Y. 


Leopold  Van  Zandt,  N.  T. 

W. 

Hon.  B    F.  Wade,  ex  Vice-Prest.  U.  S., 

Jefferson,  Ohio. 
Messrs.  Waters  &  Son,  N.  Y. 
David  Webster,  N.  Y. 
Messrs.  B.  Westermann  &  Co.,  N.  Y. 
E.  Westervelt,  Philadelphia,  Pa. 
D.  W.  Wyman,  N.  Y. 


Prof.  E.  L.  Youmans,  N.  Y.    (4  copies.) 


lOAN  DEPT  " 

?T ---_J_l__^^ff^_|°j™mediate  recall. 

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